CHAPTER XI

The Eight Immortals

Pa Hsien

Either singly or in groups the Eight Immortals, Pa Hsien, of the Taoist religion are one of the most popular subjects of representation in China; their portraits are to be seen everywhere--on porcelain vases, teapots, teacups, fans, scrolls, embroidery, etc. Images of them are made in porcelain, earthenware, roots, wood, metals. The term 'Eight Immortals' is figuratively used for happiness. The number eight has become lucky in a.s.sociation with this tradition, and persons or things eight in number are graced accordingly. Thus we read of reverence shown to the 'Eight Genii Table' (_Pa Hsien Cho_), the 'Eight Genii Bridge'

(_Pa Hsien Ch'iao_), 'Eight Genii Vermicelli' (_Pa Hsien Mien_), the 'Eight Genii of the Wine-cup' (_Tin Chung Pa Hsien_)--wine-bibbers of the T'ang dynasty celebrated by Tu Fu, the poet. They are favourite subjects of romance, and special objects of adoration. In them we see "the embodiment of the ideas of perfect but imaginary happiness which possess the minds of the Chinese people." Three of them (Chung-li Ch'uan, Chang Kuo, and Lu Yen) were historical personages; the others are mentioned only in fables or romances. They represent all kinds of people--old, young, male, female, civil, military, rich, poor, afflicted, cultured, n.o.ble. They are also representative of early, middle, and later historical periods.

The legend of the Eight Immortals is certainly not older than the time of the Sung dynasty (A.D. 960-1280), and is probably to be a.s.signed to that of the Yuan dynasty (1280-1368). But some, if not all, of the group seem to have been previously celebrated as Immortals in the Taoist legends. Their biographies are usually arranged in the order of their official eminence or seniority in age. Here I follow that adopted in _Hsiu hsiang Pa Hsien tung yu chi_ [32] in which they are described in the order in which they became Immortals.

Li T'ieh-kuai

Li T'ieh-kuai, depicted always with his crutch and gourd full of magic medicines, was of the family name of Li, his own name being Li Yuan (Hs'uan, now read Yuan). He is also known as K'ung-mu. Hsi w.a.n.g Mu cured him of an ulcer on the leg and taught him the art of becoming immortal. He was canonized as Rector of the East. He is said to have been of commanding stature and dignified mien, devoting himself solely to the study of Taoist lore. Hsi w.a.n.g Mu made him a present of an iron crutch, and sent him to the capital to teach the doctrine of immortality to Han Chung-li.

He is also identified with Li Ning-yang, to whom Lao Tzu descended from Heaven in order to instruct him in the wisdom of the G.o.ds. Soon after he had completed his course of instruction his soul left his body to go on a visit to Hua Shan. Some say he was summoned by Lao Tzu, others that Lao Tzu engaged him as escort to the countries of Hsi Yu. He left his disciple Lang Ling in charge of his body, saying that if he did not return within seven days he was to have the body cremated. Unfortunately, when only six days had elapsed the disciple was called away to the death-bed of his mother. In order to be able to leave at once he cremated the body forthwith, and when the soul returned it found only a heap of ashes. Some say the body was not cremated, but only became devitalized through neglect or through being uninhabited for so long a time. The object of the setting of the watch was not only to prevent injury to or theft of the body, but also to prevent any other soul from taking up its abode in it.

In a forest near by a beggar had just died of hunger. Finding this corpse untenanted, the wandering spirit entered it through the temples, and made off. When he found that his head was long and pointed, his face black, his beard and hair woolly and dishevelled, his eyes of gigantic size, and one of his legs lame, he wished to get out of this vile body; but Lao Tzu advised him not to make the attempt and gave him a gold band to keep his hair in order, and an iron crutch to help his lame leg. On lifting his hand to his eyes, he found they were as large as buckles. That is why he was called Li K'ung-mu, 'Li Hollow Eyes.' Popularly he is known as Li T'ieh-kuai, 'Li with the Iron Crutch.' No precise period seems to be a.s.signed to his career on earth, though one tradition places him in the Yuan dynasty. Another account says that he was changed into a dragon, and in that form ascended to Heaven.

Elsewhere it is related that T'ieh-kuai, after entering the body of the lame beggar, benevolently proceeded to revive the mother of Yang, his negligent disciple. Leaning on his iron staff and carrying a gourd of medicines on his back he went to Yang's house, where preparations were being made for the funeral. The contents of the gourd, poured into the mouth, revived the dead woman. He then made himself known, and, giving Yang another pill, vanished in a gust of wind. Two hundred years later he effected the immortalization of his disciple.

During his peregrinations on earth he would hang a bottle on the wall at night and jump into it, emerging on the following morning. He frequently returned to earth, and at times tried to bring about the transmigration of others.

An example is the case of Ch'ao Tu, the watchman. T'ieh-kuai walked into a fiery furnace and bade Ch'ao follow. The latter, being afraid of imitating an act evidently a.s.sociated with the supernatural world of evil spirits, refused to do so. T'ieh-kuai then told Ch'ao to step on to a leaf floating on the surface of the river, saying that it was a boat that would bear him across safely. Again the watchman refused, whereupon T'ieh-kuai, remarking that the cares of this world were evidently too weighty for him to be able to ascend to immortality, stepped on to the leaf himself and vanished.

Chung-li Ch'uan

Regarding the origin and life of this Immortal several different accounts are given. One states that his family name was Chung-li, and that he lived in the Han dynasty, being therefore called Han Chung-li. His cognomen was Ch'uan, his literary appellation Chi Tao, and his pseudonyms Ho-ho Tzu and w.a.n.g-yang Tzu; his style Yun-fang.

He was born in the district of Hsien-yang Hsien (a sub-prefecture of the ancient capital Hsi-an Fu) in Shensi. He became Marshal of the Empire in the cyclic year 2496. In his old age he became a hermit on Yang-chio Shan, thirty _li_ north-east of I-ch'eng Hsien in the prefecture of P'ing-yang Fu in Shansi. He is referred to by the t.i.tle of King-emperor of the True Active Principle.

Another account describes Chung-li Ch'uan as merely a vice-marshal in the service of Duke Chou Hsiao. He was defeated in battle, and escaped to Chung-nan Shan, where he met the Five Heroes, the Flowers of the East, who instructed him in the doctrine of immortality. At the end of the T'ang dynasty Han Chung-li taught this same science of immortality to Lu Tung-pin (see p. 297), and took the pompous t.i.tle of the Only Independent One Under Heaven.

Other versions state that Han Chung-li is not the name of a person, but of a country; that he was a Taoist priest Chung Li-tzu; and that he was a beggar, Chung-li by name, who gave to one Lao Chih a pill of immortality. No sooner had the latter swallowed it than he went mad, left his wife, and ascended to Heaven.

During a great famine he trans.m.u.ted copper and pewter into silver by amalgamating them with some mysterious drug. This treasure he distributed among the poor, and thousands of lives were thus saved.

One day, while he was meditating, the stone wall of his dwelling in the mountains was rent asunder, and a jade casket exposed to view. This was found to contain secret information as to how to become an Immortal.

When he had followed these instructions for some time, his room was filled with many-coloured clouds, music was heard, and a celestial stork came and bore him away on its back to the regions of immortality.

He is sometimes represented holding his feather-fan, Yu-mao Shan; at other times the peach of immortality. Since his admission to the ranks of the G.o.ds, he has appeared on earth at various times as the messenger of Heaven. On one of these occasions he met Lu Yen, as narrated on p. 297.

Lan Ts'ai-ho

Lan Ts'ai-ho is variously stated to have been a woman and an hermaphrodite. She is the strolling singer or mountebank of the Immortals. Usually she plays a flute or a pair of cymbals. Her origin is unknown, but her personal name is said to have been Yang Su, and her career is a.s.signed to the period of the T'ang dynasty. She wandered abroad clad in a tattered blue gown held by a black wooden belt three inches wide, with one foot shoeless and the other shod, wearing in summer an undergarment of wadded material, and in winter sleeping on the snow, her breath rising in a brilliant cloud like the steam from a boiling cauldron. In this guise she earned her livelihood by singing in the streets, keeping time with a wand three feet long. Though taken for a lunatic, the doggerel verse she sang disproved the popular slanders. It denounced this fleeting life and its delusive pleasures. When given money, she either strung it on a cord and waved it to the time of her song or scattered it on the ground for the poor to pick up.

One day she was found to have become intoxicated in an inn at Feng-yang Fu in Anhui, and while in that state disappeared on a cloud, having thrown down to earth her shoe, robe, belt, and castanets.

According to popular belief, however, only one of the Eight Immortals, namely, Ho Hsien-ku, was a woman, Lan Ts'ai-ho being represented as a young person of about sixteen, bearing a basket of fruit. According to the _Hsiu hsiang Pa Hsien tung yu chi_, he was 'the Red-footed Great Genius,' Ch'ih-chiao Ta-hsien incarnate. Though he was a man, adds the writer, he could not understand how to be a man (which is perhaps the reason why he has been supposed to be a woman).

Chang Kuo

The period a.s.signed to Chang Kuo is the middle or close of the seventh to the middle of the eighth century A.D. He lived as a hermit on Chung-t'iao Shan, in the prefecture of P'ing-yang Fu in Shansi. The Emperors T'ai Tsung and Kao Tsung of the T'ang dynasty frequently invited him to Court, but he persistently refused to go. At last, pressed once more by the Empress Wu (A.D. 684-705), he consented to leave his retreat, but was struck down by death at the gate of the Temple of the Jealous Woman. His body began to decay and to be eaten by worms, when lo! he was seen again, alive and well, on the mountains of Heng Chou in P'ing-yang Fu. He rode on a white mule, which carried him thousands of miles in a day, and which, when the journey was finished, he folded up like a sheet of paper and put away in his wallet. When he again required its services, he had only to spurt water upon the packet from his mouth and the animal at once a.s.sumed its proper shape. At all times he performed wonderful feats of necromancy, and declared that he had been Grand Minister to the Emperor Yao (2357-2255 B.C.) during a previous existence.

In the twenty-third year (A.D. 735) of the reign-period K'ai Yuan of the Emperor Hsuan Tsung of the T'ang dynasty, he was called to Lo-yang in Honan, and elected Chief of the Imperial Academy, with the honourable t.i.tle of Very Perspicacious Teacher.

It was just at this time that the famous Taoist Yeh Fa-shan, thanks to his skill in necromancy, was in great favour at Court. The Emperor asked him who this Chang Kuo Lao (he usually has the epithet Lao, 'old,' added to his name) was. "I know," replied the magician; "but if I were to tell your Majesty I should fall dead at your feet, so I dare not speak unless your Majesty will promise that you will go with bare feet and bare head to ask Chang Kuo to forgive you, in which case I should immediately revive." Hsuan Tsung having promised, Fa-shan then said: "Chang Kuo is a white spiritual bat which came out of primeval chaos." No sooner had he spoken than he dropped dead at the Emperor's feet.

Hsuan Tsung, with bare head and feet, went to Chang Kuo as he had promised, and begged forgiveness for his indiscretion. The latter then sprinkled water on Fa-shan's face and he revived. Soon after Chang fell sick and returned to die in the Heng Chou Mountains during the period A.D. 742-746. When his disciples opened his tomb, they found it empty.

He is usually seen mounted on his white mule, sometimes facing its head, sometimes its tail. He carries a phoenix-feather or a peach of immortality.

At his interviews with the Emperor Ming Huang in A.D. 723 (when he was alive still) Chang Kuo "entertained the Emperor with a variety of magical tricks, such as rendering himself invisible, drinking off a cup of aconite, and felling birds or flowers by pointing at them. He refused the hand of an imperial princess, and also declined to have his portrait placed in the Hall of Worthies."

A picture of Chang Kuo sitting on a donkey and offering a descendant to the newly married couple is often found in the nuptial chamber. It seems somewhat incongruous that an old ascetic should be a.s.sociated with matrimonial happiness and the granting of offspring, but the explanation may possibly be connected with his performance of wonderful feats of necromancy, though he is said not to have given encouragement to others in these things during his lifetime.

Ho Hsien Ku

A maiden holding in her hand a magic lotus-blossom, the flower of open-heartedness, or the peach of immortality given her by Lu Tung-pin in the mountain-gorge as a symbol of ident.i.ty, playing at times the _sheng_ or reed-organ, or drinking wine--this is the picture the Chinese paint of the Immortal Ho Hsien Ku.

She was the daughter of Ho T'ai, a native of Tseng-ch'eng Hsien in Kuangtung. Others say her father was a shopkeeper at Ling-ling in Hunan. She lived in the time of the usurping empress Wu (A.D. 684-705) of the T'ang dynasty. At her birth six hairs were found growing on the crown of her head, and the account says she never had any more, though the pictures represent her with a full head of hair. She elected to live on Yun-mu Ling, twenty _li_ west of Tseng-ch'eng Hsien. On that mountain was found a stone called _yun-mu shih_, 'mother-of-pearl.' In a dream she saw a spirit who ordered her to powder and eat one of these stones, by doing which she could acquire both agility and immortality. She complied with this injunction, and also vowed herself to a life of virginity. Her days were thenceforth pa.s.sed in floating from one peak to another, bringing home at night to her mother the fruits she collected on the mountain. She gradually found that she had no need to eat in order to live. Her fame having reached the ears of the Empress, she was invited to Court, but while journeying thither suddenly disappeared from mortal view and became an Immortal. She is said to have been seen again in A.D. 750 floating upon a cloud of many colours at the temple of Ma Ku, the famous female Taoist magician, and again, some years later, in the city of Canton.

She is represented as an extremely beautiful maiden, and is remarkable as occupying so prominent a position in a cult in which no system of female asceticism is developed.

Lu Tung-pin

Lu Tung-pin's family name was Lu; his personal name Tung-pin; also Yen; and his pseudonym Shun Yang Tzu. He was born in A.D. 798 at Yung-lo Hsien, in the prefecture of Ho-chung Fu in Shansi, a hundred and twenty _li_ south-east of the present sub-prefecture of Yung-chi Hsien (P'u Chou). He came of an official family, his grandfather having been President of the Ministry of Ceremonies, and his father Prefect of Hai Chou. He was 5 feet 2 inches in height, and at twenty was still unmarried. At this time he made a journey to Lu Shan in Kiangsi, where he met the Fire-dragon, who presented him with a magic sword, which enabled him at will to hide himself in the heavens.

During his visit to the capital, Ch'ang-an in Shensi, he met the Immortal Han Chung-li, who instructed him in the mysteries of alchemy and the elixir of life. When he revealed himself as Yun-fang Hsien-sheng, Lu Yen expressed an ardent desire to aid in converting mankind to the true doctrine, but was first exposed to a series of ten temptations. These being successfully overcome, he was invested with supernatural power and magic weapons, with which he traversed the Empire, slaying dragons and ridding the earth of divers kinds of evils, during a period of upward of four hundred years. Another version says that Han Chung-li was in an inn, heating a jug of rice-wine. Here Lu met him, and going to sleep dreamed that he was promoted to a very high office and was exceptionally favoured by fortune in every way. This had gone on for fifty years when unexpectedly a serious fault caused him to be condemned to exile, and his family was exterminated. Alone in the world, he was sighing bitterly, when he awoke with a start. All had taken place in so short a s.p.a.ce of time that Han Chung-li's wine was not yet hot. This is the incident referred to in Chinese literature in the phrase 'rice-wine dream.' Convinced of the hollowness of worldly dignities, he followed Han Chung-li to the Ho Ling Mountains at Chung-nan in Shensi, where he was initiated into the divine mysteries, and became an Immortal.

In A.D. 1115 the Emperor Hui Tsung conferred on him the t.i.tle of Hero of Marvellous Wisdom; and later he was proclaimed King-emperor and Strong Protector.

There are various versions of the legend of Lu Tung-pin. One of these adds that in order to fulfil his promise made to Chung-li to do what he could to aid in the work of converting his fellow-creatures to the true doctrine, he went to Yuch Yang in the guise of an oil-seller, intending to immortalize all those who did not ask for additional weight to the quant.i.ty of oil purchased. During a whole year he met only selfish and extortionate customers, with the exception of one old lady who alone did not ask for more than was her due. So he went to her house, and seeing a well in the courtyard threw a few grains of rice into it. The water miraculously turned into wine, from the sale of which the dame ama.s.sed great wealth.

He was very skilful in fencing, and is always represented with his magic Excalibur named Chan-yao Kuai, 'Devil-slaying Sabre,' and in one hand holds a fly-whisk, Yun-chou, or 'Cloud-sweeper,' a symbol common in Taoism of being able to fly at will through the air and to walk on the clouds of Heaven.

Like Kuan Kung, he is shown bearing in his arms a male child--indicating a promise of numerous progeny, including _literati_ and famous officials. Consequently he is one of the spiritual beings honoured by the _literati_.