Chu I, like K'uei Hsing, is invoked by the _literati_ as a powerful protector and aid to success. When anyone with but a poor chance of pa.s.sing presents himself at an examination, his friends encourage him by the popular saying: "Who knows but that Mr Redcoat will nod his head?"

Mr Golden Cuira.s.s

Chu I is sometimes accompanied by another personage, named Chin Chia, 'Mr Golden Cuira.s.s.' Like K'uei Hsing and Chu I he has charge of the interests of scholars, but differs from them in that he holds a flag, which he has only to wave in front of a house for the family inhabiting it to be a.s.sured that among their descendants will be some who will win literary honours and be promoted to high offices under the State.

Though Chin Chia is the protector of scholars, he is also the redoubtable avenger of their evil actions: his flag is saluted as a good omen, but his sword is the terror of the wicked.

The G.o.d of War

Still another patron deity of literature is the G.o.d of War. "How,"

it may be asked, "can so peaceful a people as the Chinese put so peaceful an occupation as literature under the patronage of so warlike a deity as the G.o.d of War?" But that question betrays ignorance of the character of the Chinese Kuan Ti. He is not a cruel tyrant delighting in battle and the slaying of enemies: he is the G.o.d who can _avert war and protect the people from its horrors_.

A youth, whose name was originally Chang-sheng, afterward changed to Shou-chang, and then to Yun-chang, who was born near Chieh Liang, in Ho Tung (now the town of Chieh Chou in Shansi), and was of an intractable nature, having exasperated his parents, was shut up in a room from which he escaped by breaking through the window. In one of the neighbouring houses he heard a young lady and an old man weeping and lamenting. Running to the foot of the wall of the compound, he inquired the reason of their grief. The old man replied that though his daughter was already engaged, the uncle of the local official, smitten by her beauty, wished to make her his concubine. His pet.i.tions to the official had only been rejected with curses.

Beside himself with rage, the youth seized a sword and went and killed both the official and his uncle. He escaped through the T'ung Kuan, the pa.s.s to Shensi. Having with difficulty avoided capture by the barrier officials, he knelt down at the side of a brook to wash his face; when lo! his appearance was completely transformed. His complexion had become reddish-grey, and he was absolutely unrecognizable. He then presented himself with a.s.surance before the officers, who asked him his name. "My name is Kuan," he replied. It was by that name that he was thereafter known.

The Meat-seller's Challenge

One day he arrived at Chu-chou, a dependent sub-prefecture of Peking, in Chihli. There Chang Fei, a butcher, who had been selling his meat all the morning, at noon lowered what remained into a well, placed over the mouth of the well a stone weighing twenty-five pounds, and said with a sneer: "If anyone can lift that stone and take my meat, I will make him a present of it!" Kuan Yu, going up to the edge of the well, lifted the stone with the same ease as he would a tile, took the meat, and made off. Chang Fei pursued him, and eventually the two came to blows, but no one dared to separate them. Just then Liu Pei, a hawker of straw shoes, arrived, interposed, and put a stop to the fight. The community of ideas which they found they possessed soon gave rise to a firm friendship between the three men.

The Oath in the Peach-orchard

Another account represents Liu Pei and Chang Fei as having entered a village inn to drink wine, when a man of gigantic stature pushing a wheelbarrow stopped at the door to rest. As he seated himself, he hailed the waiter, saying: "Bring me some wine quickly, because I have to hasten to reach the town to enlist in the army."

Liu Pei looked at this man, nine feet in height, with a beard two feet long. His face was the colour of the fruit of the jujube-tree, and his lips carmine. Eyebrows like sleeping silkworms shaded his phoenix eyes, which were a scarlet red. Terrible indeed was his bearing.

"What is your name?" asked Liu Pei. "My family name is Kuan, my own name is Yu, my surname Yun Chang," he replied. "I am from the Ho Tung country. For the last five or six years I have been wandering about the world as a fugitive, to escape from my pursuers, because I killed a powerful man of my country who was oppressing the poor people. I hear that they are collecting a body of troops to crush the brigands, and I should like to join the expedition."

Chang Fei, also named Chang I Te, is described as eight feet in height, with round shining eyes in a panther's head, and a pointed chin bristling with a tiger's beard. His voice resembled the rumbling of thunder. His ardour was like that of a fiery steed. He was a native of Cho Chun, where he possessed some fertile farms, and was a butcher and wine-merchant.

Liu Pei, surnamed Hsuan Te, otherwise Hsien Chu, was the third member of the group.

The three men went to Chang Fei's farm, and on the morrow met together in his peach-orchard, and sealed their friendship with an oath. Having procured a black ox and a white horse, with the various accessories to a sacrifice, they immolated the victims, burnt the incense of friendship, and after twice prostrating themselves took this oath:

"We three, Liu Pei, Kuan Y, and Chang Fei, already united by mutual friendship, although belonging to different clans, now bind ourselves by the union of our hearts, and join our forces in order to help each other in times of danger.

"We wish to pay to the State our debt of loyal citizens and give peace to our black-haired compatriots. We do not inquire if we were born in the same year, the same month, or on the same day, but we desire only that the same year, the same month, and the same day may find us united in death. May Heaven our King and Earth our Queen see clearly our hearts! If any one of us violate justice or forget benefits, may Heaven and Man unite to punish him!"

The oath having been formally taken, Liu Pei was saluted as elder brother, Kuan Yu as the second, and Chang Fei as the youngest. Their sacrifice to Heaven and earth ended, they killed an ox and served a feast, to which the soldiers of the district were invited to the number of three hundred or more. They all drank copiously until they were intoxicated. Liu Pei enrolled the peasants; Chang Fei procured for them horses and arms; and then they set out to make war on the Yellow Turbans (Huang Chin Tsei). Kuan Yu proved himself worthy of the affection which Liu Pei showed him; brave and generous, he never turned aside from danger. His fidelity was shown especially on one occasion when, having been taken prisoner by Ts'ao Ts'ao, together with two of Liu Pei's wives, and having been allotted a common sleeping-apartment with his fellow-captives, he preserved the ladies'

reputation and his own trustworthiness by standing all night at the door of the room with a lighted lantern in his hand.

Into details of the various exploits of the three Brothers of the Peach-orchard we need not enter here. They are written in full in the book of the _Story of the Three Kingdoms_, a romance in which every Chinese who can read takes keen delight. Kuan Yu remained faithful to his oath, even though tempted with a marquisate by the great Ts'ao Ts'ao, but he was at length captured by Sun Ch'uan and put to death (A.D. 219). Long celebrated as the most renowned of China's military heroes, he was enn.o.bled in A.D. 1120 as Faithful and Loyal Duke. Eight years later he had conferred on him by letters patent the still more glorious t.i.tle of Magnificent Prince and Pacificator. The Emperor Wen (A.D. 1330-3) of the Yuan dynasty added the appellation Warrior Prince and Civilizer, and, finally, the Emperor Wan Li of the Ming dynasty, in 1594, conferred on him the t.i.tle of Faithful and Loyal Great _Ti_, Supporter of Heaven and Protector of the Kingdom. He thus became a G.o.d, a _ti_, and has ever since received worship as Kuan Ti or Wu Ti, the G.o.d of War. Temples (1600 State temples and thousands of smaller ones) erected in his honour are to be seen in all parts of the country. He is one of the most popular G.o.ds of China. During the last half-century of the Manchu Period his fame greatly increased. In 1856 he is said to have appeared in the heavens and successfully turned the tide of battle in favour of the Imperialists. His portrait hangs in every tent, but his worship is not confined to the officials and the army, for many trades and professions have elected him as a patron saint. The sword of the public executioner used to be kept within the precincts of his temple, and after an execution the presiding magistrate would stop there to worship for fear the ghost of the criminal might follow him home. He knew that the spirit would not dare to enter Kuan Ti's presence.

Thus the Chinese have no fewer than three G.o.ds of literature--perhaps not too many for so literary a people. A fourth, a Taoist G.o.d, will be mentioned later.

Buddhism in China

Buddhism and its mythology have formed an important part of Chinese thought for nearly two thousand years. The religion was brought to China about A.D. 65, ready-made in its Mahayanistic form, in consequence of a dream of the Emperor Ming Ti (A.D. 58-76) of the Eastern Han dynasty in or about the year 63; though some knowledge of Buddha and his doctrines existed as early as 217 B.C. As Buddha, the chief deity of Buddhism, was a man and became a G.o.d, the religion originated, like the others, in ancestor-worship. When a man dies, says this religion, his other self reappears in one form or another, "from a clod to a divinity." The way for Buddhism in China was paved by Taoism, and Buddhism reciprocally affected Taoism by helpful development of its doctrines of sanct.i.ty and immortalization. Buddhism also, as it has been well put by Dr De Groot, [17] "contributed much to the ceremonial adornment of ancestor-worship. Its salvation work on behalf of the dead saved its place in Confucian China; for of Confucianism itself, piety and devotion towards parents and ancestors, and the promotion of their happiness, were the core, and, consequently, their worship with sacrifices and ceremonies was always a sacred duty." It was thus that it was possible for the G.o.ds of Buddhism to be introduced into China and to maintain their special characters and fulfil their special functions without being absorbed into or submerged by the existing native religions. The result was, as we have seen, in the end a partnership rather than a relation of master and servant; and I say 'in the end' because, contrary to popular belief, the Chinese have not been tolerant of foreign religious faiths, and at various times have persecuted Buddhism as relentlessly as they have other rivals to orthodox Confucianism.

Buddha, the Law, and the Priesthood

At the head of the Buddhist G.o.ds in China we find the triad known as Buddha, the Law, and the Church, or Priesthood, which are personified as Shih-chia Fo (Shakya), O-mi-t'o Fo (Amita), and Ju-lai Fo (Tathagata); otherwise Fo Pao, Fa Pao, and Seng Pao (the _San Pao_, 'Three Precious Ones')--that is, Buddha, the prophet who came into the world to teach the Law, Dharma, the Law Everlasting, and Samgha, its mystical body, Priesthood, or Church. Dharma is an ent.i.ty underived, containing the spiritual elements and material const.i.tuents of the universe. From it the other two evolve: Buddha (Shakyamuni), the creative energy, Samgha, the totality of existence and of life. To the people these are three personal Buddhas, whom they worship without concerning themselves about their origin. To the priests they are simply the Buddha, past, present, or future. There are also several other of these groups or triads, ten or more, composed of different deities, or sometimes containing one or two of the triad already named. Shakyamuni heads the list, having a place in at least six.

The legend of the Buddha belongs rather to Indian than to Chinese mythology, and is too long to be reproduced here. [18]

The princ.i.p.al G.o.ds of Buddhism are Jan-teng Fo, the Light-lamp Buddha, Mi-lo Fo (Maitreya), the expected Messiah of the Buddhists, O-mi-t'o Fo (Amitabha or Amita), the guide who conducts his devotees to the Western Paradise, Yueh-shih Fo, the Master-physician Buddha, Ta-shih-chih P'u-sa (Mahastama), companion of Amitabha, P'i-lu Fo (Vairotchana), the highest of the Threefold Embodiments, Kuan Yin, the G.o.ddess of Mercy, Ti-tsang w.a.n.g, the G.o.d of Hades, Wei-t'o (Viharapala), the Deva protector of the Law of Buddha and Buddhist temples, the Four Diamond Kings of Heaven, and Bodhidharma, the first of the six Patriarchs of Eastern or Chinese Buddhism.

Diamond Kings of Heaven

On the right and left sides of the entrance hall of Buddhist temples, two on each side, are the gigantic figures of the four great _Ssu Ta Chin-kang_ or _T'ien-w.a.n.g_, the Diamond Kings of Heaven, protectors or governors of the continents lying in the direction of the four cardinal points from Mount Sumeru, the centre of the world. They are four brothers named respectively Mo-li Ch'ing (Pure), or Tseng Chang, Mo-li Hung (Vast), or Kuang Mu, Mo-li Hai (Sea), or To Wen, and Mo-li Shou (Age), or Ch'ih Kuo. The _Chin kuang ming_ states that they bestow all kinds of happiness on those who honour the Three Treasures, Buddha, the Law, and the Priesthood. Kings and nations who neglect the Law lose their protection. They are described and represented as follows:

Mo-li Ch'ing, the eldest, is twenty-four feet in height, with a beard the hairs of which are like copper wire. He carries a magnificent jade ring and a spear, and always fights on foot. He has also a magic sword, 'Blue Cloud,' on the blade of which are engraved the characters _Ti, Shui, Huo, Feng_ (Earth, Water, Fire, Wind). When brandished, it causes a black wind, which produces tens of thousands of spears, which pierce the bodies of men and turn them to dust. The wind is followed by a fire, which fills the air with tens of thousands of golden fiery serpents. A thick smoke also rises out of the ground, which blinds and burns men, none being able to escape.

Mo-li Hung carries in his hand an umbrella, called the Umbrella of Chaos, formed of pearls possessed of spiritual properties. Opening this marvellous implement causes the heavens and earth to be covered with thick darkness, and turning it upside down produces violent storms of wind and thunder and universal earthquakes.

Mo-li Hai holds a four-stringed guitar, the tw.a.n.ging of which supernaturally affects the earth, water, fire, or wind. When it is played all the world listens, and the camps of the enemy take fire.

Mo-li Shou has two whips and a panther-skin bag, the home of a creature resembling a white rat, known as Hua-hu Tiao. When at large this creature a.s.sumes the form of a white winged elephant, which devours men. He sometimes has also a snake or other man-eating creature, always ready to obey his behests.

Legend of the Diamond Kings

The legend of the Four Diamond Kings given in the _Feng shen yen i_ is as follows: At the time of the consolidation of the Chou dynasty in the twelfth and eleventh centuries B.C., Chiang Tzu-ya, chief counsellor to Wen w.a.n.g, and General Huang Fei-hu were defending the town and mountain of Hsi-ch'i. The supporters of the house of Shang appealed to the four genii Mo, who lived at Chia-meng Kuan, praying them to come to their aid. They agreed, raised an army of 100,000 celestial soldiers, and traversing towns, fields, and mountains arrived in less than a day at the north gate of Hsi-ch'i, where Mo-li Ch'ing pitched his camp and entrenched his soldiers.

Hearing of this, Huang Fei-hu hastened to warn Chiang Tzu-ya of the danger which threatened him. "The four great generals who have just arrived at the north gate," he said, "are marvellously powerful genii, experts in all the mysteries of magic and use of wonderful charms. It is much to be feared that we shall not be able to resist them."

Many fierce battles ensued. At first these went in favour of the _Chin-kang_, thanks to their magical weapons and especially to Mo-li Shou's Hua-hu Tiao, who terrorized the enemy by devouring their bravest warriors.

Hua-hu Tiao devours Yang Chien

Unfortunately for the _Chin-kang_, the brute attacked and swallowed Yang Chien, the nephew of Yu Huang. This genie, on entering the body of the monster, rent his heart asunder and cut him in two. As he could transform himself at will, he a.s.sumed the shape of Hua-hu Tiao, and went off to Mo-li Shou, who unsuspectingly put him back into his bag.

The Four Kings held a festival to celebrate their triumph, and having drunk copiously gave themselves over to sleep. During the night Yang Chien came out of the bag, with the intention of possessing himself of the three magical weapons of the _Chin-kang_. But he succeeded only in carrying off the umbrella of Mo-li Hung. In a subsequent engagement No-cha, the son of Vadjra-pani, the G.o.d of Thunder, broke the jade ring of Mo-li Ch'ing. Misfortune followed misfortune. The _Chin-kang_, deprived of their magical weapons, began to lose heart. To complete their discomfiture, Huang T'ien Hua brought to the attack a matchless magical weapon. This was a spike 7 1/2 inches long, enclosed in a silk sheath, and called 'Heart-piercer.' It projected so strong a ray of light that eyes were blinded by it.

Huang T'ien Hua, hard pressed by Mo-li Ch'ing, drew the mysterious spike from its sheath, and hurled it at his adversary. It entered his neck, and with a deep groan the giant fell dead.

Mo-li Hung and Mo-li Hai hastened to avenge their brother, but ere they could come within striking distance of Huang Ti'en Hua his redoubtable spike reached their hearts, and they lay p.r.o.ne at his feet.

The one remaining hope for the sole survivor was in Hua-hu Tiao. Mo-li Shou, not knowing that the creature had been slain, put his hand into the bag to pull him out, whereupon Yang Chien, who had re-entered the bag, bit his hand off at the wrist, so that there remained nothing but a stump of bone.