Chapter 27

[1]“How can a statement as to customs, myths, beliefs,&c., of a savage tribe, be treated as evidence, where it depends on the testimony of some traveller or missionary, who may be a superficial observer, more or less ignorant of the native language, a careless retailer of unsifted talk, a man prejudiced or even wilfully deceitful?”—Tylor’sPrimitive Culture,Vol. I.,p.9.return to text[2]Said of the bogies of the hills, in allusion to theirclothes. Here quoted with reference to the official classes, in ridicule of the title under which they hold posts which, from a literary point of view, they are totally unfit to occupy.return to text[3]A celebrated statesman (B.C.314) who, having lost his master’s favour by the intrigues of a rival, finally drowned himself in despair. The Annual Dragon Festival is said by some to be a “search” for his body.return to text[4]A poem addressed by San-lü to his Prince, after his disgrace. Its non-success was the immediate cause of his death.return to text[5]That is, of the supernatural generally.return to text[6]A poet of the T‘ang Dynasty whose eyebrows met, whose nails were very long, and who could write very fast.return to text[7]“You know the music of earth,” said the Taoist sage, Chuang-tzŭ; “but you have not heard the music of heaven.”return to text[8]That is, to the operation of some influence surviving from a previous existence.return to text[9]This is another hit at the ruling classes. Chi K‘ang, a celebrated musician and alchemist (A.D.223–262), was sitting one night alone, playing upon his lute, when suddenly a man with a tiny face walked in, and began to stare hard at him, the stranger’s face enlarging all the time. “I’m not going to match myself against a devil!” cried the musician, after a few moments, and instantly blew out the light.return to text[10]When Liu Chüan, Governor of Wu-ling, determined to relieve his poverty by trade, he saw a devil standing by his side, laughing and rubbing his hands for glee. “Poverty and wealth are matters of destiny,” said Liu Chüan; “But to be laughed at by adevil——,”and accordingly he desisted from his intention.return to text[11]A writer who flourished in the early part of the fourth century, and composed a work in thirty books entitledSupernatural Researches.return to text[12]The famous poet, statesman, and essayist, who flourishedA.D.1036–1101.return to text[13]“And his friends had the habit of jotting down for his unfailing delight anything quaint or comic that they came across.”—The Worldon Charles Dickens: 24th July 1878.return to text[14]It is related in theHistorical Recordthat when T‘ai Po and Yü Chung visited the southern savages they saw men with tattooed bodies and short hair.return to text[15]A fabulous community, placed by geographers to the west of the Dragon city—wherever that may be. So called because the heads of the men are in the habit of leaving their bodies, and flying down to marshy places to feed on worms and crabs. A red ring is seen the night before the flight encircling the neck of the man whose head is about to fly. At daylight the head returns.return to text[16]A quotation from the admired works of Wang Po, a brilliant scholar and poet, who was drowned at the early age of twenty-eight,A.D.675.return to text[17]I have hitherto failed in all attempts to identify this quotation.return to text[18]The cross-road of the “Five Fathers” is here mentioned, which the commentator tells us is merely the name of the place.return to text[19]The past, present, and future life, of the Buddhist system of metempsychosis.return to text[20]A certain man, who was staying at a temple, dreamt that an old priest appeared to him beneath a jade-stone cliff, and, pointing to a stick of burning incense, said to him, “That incense represents a vow to be fulfilled; but I say unto you, that ere its smoke shall have curled away, your three states of existence will have been already accomplished.” The meaning is that time on earth is as nothing to the Gods.return to text[21]This remark occurs in the fifteenth of the Confucian Gospels, section 22.return to text[22]The birth of a boy was formerly signalled by hanging a bow at the door; that of a girl, by displaying a small towel—indicative of the parts that each would hereafter play in the drama of life.return to text[23]Seenote 42toNo. II.return to text[24]Literally, “ploughing with my pen.”return to text[25]Thepatraor bowl, used by Buddhist mendicants, in imitation of the celebrated alms-dish of Shâkyamuni Buddha.return to text[26]Literally, “scratched my head,” as is often done by the Chinese in perplexity or doubt.return to text[27]Alluding to the priest Dharma-nandi, who came from India to China, and tried to convert the Emperor Wu Ti of the Liang Dynasty; but, failing in his attempt, he retired full of mortification to a temple at Sung-shan, where he sat for nine years before a rock, until his own image was imprinted thereon.return to text[28]The sixgâtior conditions of existence, namely: angels, men, demons, hungry devils, brute beasts, and tortured sinners.return to footnote anchor 28return to footnote anchor 698return to footnote anchor 755[29]Literally, “putting together the pieces under the forelegs (of foxes) to make robes.” This part of the fox-skin is the most valuable for making fur clothes.return to text[30]The work of a well-known writer, named Lin I-ch‘ing, who flourished during the Sung Dynasty.return to text[31]Alluding to an essay by Han Fei, a philosopher of the third centuryB.C., in which he laments the iniquity of the age in general, and the corruption of officials in particular. He finally committed suicide in prison, where he had been cast by the intrigues of a rival minister.return to text[32]Confucius (Gospelxiv.,sec.37) said, “Alas! there is no one who knows me (to be what I am).”return to text[33]The great poet Tu Fu (A.D.712–770) dreamt that his greater predecessor, Li T‘ai-po (A.D.699–762) appeared to him, “coming when the maple-grove was in darkness, and returning while the frontier-pass was still obscured;”—that is, at night, when no one could see him; the meaning being that he never came at all, and that those “who know me (P‘u Sung-ling)” are equally non-existent.return to text[34]“Thus, since countless things exist that the sensescantake account of, it is evident that nothing exists that the senses cannottake account of.”—The “Professor” in W. H. Mallock’sNew Paul and Virginia.This passage recalls another curious classification by the great Chinese philosopher Han Wên-kung. “There are some things which possess form but are devoid of sound, as for instance jade and stones; others have sound but are without form, such as wind and thunder; others again have both form and sound, such as men and animals; and lastly, there is a class devoid of both, namely,devils and spirits.”return to text[35]I have never seen any of these works, but I believe they treat, as implied by their titles, chiefly of the supernatural world.return to text[36]The tutelar deity of every Chinese city.return to footnote anchor 36return to footnote anchor 276return to footnote anchor 613return to footnote anchor 685return to footnote anchor 706[37]That is, he had taken the first or bachelor’s degree. I shall not hesitate to use strictly English equivalents for all kinds of Chinese terms. The three degrees are literally, (1) Cultivated Talent, (2) Raised Man, and (3) Promoted Scholar.return to text[38]The official residence of a mandarin above a certain rank.return to text[39]The Chinese Mars. A celebrated warrior, named Kuan Yü, who lived about the beginning of the third century of our era. He was raised after death to the rank of a God, and now plays a leading part in the Chinese Pantheon.return to footnote anchor 39return to footnote anchor 418return to footnote 470return to footnote 482return to footnote anchor 509return to footnote anchor 555return to footnote 557return to footnote anchor 582[40]Catalepsy, which is the explanation of many a story in this collection, would appear to be of very common occurrence amongst the Chinese. Such, however, is not the case; in which statement I am borne out by my friend, Dr. Manson, of Amoy, who, after many years’ practice among the natives of that port, and also of Formosa, informs me that he has never even heard of a single instance of this strange complaint.return to footnote anchor 40return to footnote 410[41]One of the twenty-four solar terms. It falls on or about the 5th of April, and is the special time for worshipping at the family tombs.return to footnote anchor 41return to footnote anchor 158[42]The common European name for the only Chinese coin, about twenty of which go to a penny. Each has a square hole in the middle, for the convenience of stringing them together; hence the expression “strings of cash.”return to footnote anchor 23return to footnote anchor 42return to footnote anchor 106return to footnote anchor 144return to footnote anchor 436return to footnote anchor 503[43]The belief that the human eye contains a tiny being of the human shape is universal in China. It originated, of course, from the reflection of oneself that is seen on looking into the pupil of anybody’s eye, or even, with the aid of a mirror, into one’s own.return to text[44]Which will doubtless remind the reader ofAlice through the Looking-glass, and what she saw there.return to footnote anchor 44[45]The all-important item of a Chinese marriage ceremony; amounting, in fact, to calling God to witness the contract.return to footnote anchor 45return to footnote anchor 116[46]That is, of the religion ofTao, or, as it is sometimes called,Rationalism. It was founded some six centuries before the Christian era by a man named Lao-tzŭ, “Old boy,” who was said to have been born with white hair and a beard. Originally a pure system of metaphysics, it is now but a shadow of its former self, and is corrupted by the grossest forms of superstition borrowed from Buddhism, which has in its turn adopted many of the forms and beliefs of Taoism, so that the two religions are hardly distinguishable one from the other.“What seemed to me the most singular circumstance connected with the matter, was the presence of half-a-dozen Taoist priests, who joined in all the ceremonies, doing everything that the Buddhist priests did, and presenting a veryoddappearance, with their top-knots and cues, among their closely shaven Buddhist brethren. It seemed strange that the worship of Sakyamuni by celibate Buddhist priests, with shaved heads, into which holes were duly burned at their initiation, should be participated in by married Taoist priests, whose heads are not wholly shaven, and have never been burned.”—Initiation of Buddhist Priests at Kooshan, by S. L. B.Taoist priests are credited with a knowledge of alchemy and the black art in general.return to footnote anchor 46return to footnote anchor 83return to footnote anchor 137return to footnote anchor 211return to footnote anchor 421return to footnote anchor 521[47]A celibate priesthood belongs properly to Buddhism, and is not a doctrine of the Taoist church.return to text[48]The “angels” of Taoism—immortality in a happy land being the reward held out for a life on earth in accordance with the doctrines of Tao, for which, as Mr. Chalmers says, “three terms suggest themselves—the Way, Reason, and theWord;but they are all liable to objection.”Taoist priests are believed by some to possess an elixir of immortality in the form of a precious liquor; others again hold that the elixir consists solely in a virtuous conduct of life.return to footnote anchor 48return to footnote 261return to footnote anchor 342[49]The beautiful wife of a legendary chieftain, named Hou I, who flourished about 2,500B.C.She is said to have stolen from her husband the elixir of immortality, and to have fled with it to the moon.return to footnote anchor 49return to footnote anchor 147return to footnote anchor 367[50]The name of a celebratedpas seulof antiquity.return to text[51]This form of sport may still be seen in the north of China. A hare being started, two Chinese greyhounds (which are very slow) are slipped from their leash in pursuit. But, as the hare would easily run straight away from them, a falcon is released almost simultaneously. The latter soars to a considerable height, and then swoops down on the hare, striking it a violent blow with the “pounce,” or claw. This partially stuns the hare, and allows the dogs to regain lost ground, by which time the hare is ready once more, and off they go again. The chase is ended by the hare getting to earth in a fox’s burrow, or being ultimately overtaken by the dogs. In the latter case the heart and liver are cut out on the spot, and given to the falcon; otherwise he would hunt no more that day. Two falcons are often released, one shortly after the other. They wear hoods, which are removed at the moment of flying, and are attached by a slip-string from one leg to the falconer’s wrist. During the night previous to a day’s hunting, they are not allowed to sleep. Each falconer lies down with one falcon on his left wrist, and keeps up an incessant tapping with the other on the bird’s head. This is done to make them fierce. Should the quarry escape, a hare’s skin is thrown down, by which means the falcons are secured, and made ready for a further flight. Occasionally, but rarely, the falcon misses its blow at the hare, with the result of a broken or injured “arm.”return to footnote anchor 51return to footnote anchor 585[52]Abstinence from wine and meat, and celibacy, are among the most important dogmas of the Buddhist church, as specially applied to its priesthood. At the door of every Buddhist monastery may be seen a notice that “No wine or meat may enter here!” Even the laity are not supposed to drink wine.return to footnote anchor 52return to footnote anchor 462return to footnote anchor 542[53]Having renewed his youth by assuming the body of the young man into which his soul had entered.return to text[54]One of the “Six Boards” at the capital, equivalent to our own War Office, Board of Works, etc.return to footnote anchor 54return to footnote anchor 77return to footnote anchor 413return to footnote anchor 506[55]The Chinese names for two stars: βγ Aquila and α Lyra.return to text[56]Lanterns very prettily made to resemble all kinds of flowers are to be seen at the Chinese New Year.return to text[57]This is, as with us, obligatory on all friends invited to a marriage.return to text[58]The accompaniment of all weddings and funerals in China.return to text[59]The soberest people in the world, amongst whom anything like sottishness is comparatively unknown, think it no disgrace, but rather complimentary, to get pleasantly tipsy on all festive occasions; and people who are physically unable to do so, frequently go so far as to hire substitutes to drink for them. Mandarins especially suffer very much from the custom of being obliged to “take wine” with a large number of guests. For further on this subject, seeNo. LIV.,note 292.return to text[60]The wedding-party was, of course, composed entirely of foxes; this animal being believed by the Chinese to be capable of appearing at will under the human form, and of doing either good or evil to its friends or foes. These facts will be prominently brought out in several of the stories to follow.return to text[61]Lineal descendants of Confucius are to be found at this day near their founder’s mausoleum in Shantung. The head of the family is a hereditarykungor “duke,” and each member enjoys a share of the revenues with which the family has been endowed, in well-merited recognition of the undying influence of China’s greatest sage.return to text[62]More or less proficiency in the art of poetry is an absolutely essential qualification for all who present themselves at the great competitive tests by which successful candidates are admitted to Chinese official life. [SeeAppendixA.] The following anecdote is given by the London correspondent of theLeeds Mercury:—“The new Chinese ambassador in this country is a man of considerable literary ability, and perhaps one of the few diplomatists since the days of Matthew Prior (Lord Lytton alone excepted) who has achieved distinction as a poet. Shortly after his arrival in this country, he expressed a wish to become acquainted with the principal English poets, and as Mr. Browning is more accessible and more a man of the world than the Poet Laureate, an arrangement was made the other day by which the two should be brought in contact with one another. After the mutual courtesies, Mr. Browning having learnt that His Excellency was also a poet, expressed a desire to know how much he had published. “Only three or four volumes,” was the reply, through the interpreter. “Then,” said Mr. Browning, “I am a greater offender than His Excellency, and unequal to him in self-restraint. What kind of poetry does His Excellency write: pastoral, humorous, epic or what?” There was a pause for a short time. At length the interpreter said that His Excellency thought his poetry would be better described as the “enigmatic.” “Surely,” replied Mr. Browning, “there ought then to be the deepest sympathy between us, for that is just the criticism which is brought against my own works; and I believe it to be a just one.””return to text[63]One of the two celebrated but legendary rulers of China in the golden ages of antiquity. Yao—who diedB.C.2258—nominated as his successor a young and virtuous husbandman named Shun, giving him both his daughters in marriage. At the death of Shun, these ladies are said to have wept so much that their tears literally drenched the bamboos which grew beside their husband’s grave; and the speckled bamboo is now commonly known as the bamboo of Shun’s wives.return to footnote anchor 63return to footnote anchor 380return to footnote 431[64]Volumes have been written by Chinese doctors on the subject of the pulse. They profess to distinguish as many as twenty-four different kinds, among which is one well known to our own practitioners—namely, the “thready” pulse; they, moreover, make a point of feeling the pulses ofbothwrists.return to footnote anchor 64return to footnote anchor 148[65]The Chinese believe that wicked people are struck by the God of Thunder, and killed in punishment for some hidden crime. They regard lightning merely as an arrangement by which the God is enabled to see his victim.return to text

[2]Said of the bogies of the hills, in allusion to theirclothes. Here quoted with reference to the official classes, in ridicule of the title under which they hold posts which, from a literary point of view, they are totally unfit to occupy.return to text

[3]A celebrated statesman (B.C.314) who, having lost his master’s favour by the intrigues of a rival, finally drowned himself in despair. The Annual Dragon Festival is said by some to be a “search” for his body.return to text

[4]A poem addressed by San-lü to his Prince, after his disgrace. Its non-success was the immediate cause of his death.return to text

[5]That is, of the supernatural generally.return to text

[6]A poet of the T‘ang Dynasty whose eyebrows met, whose nails were very long, and who could write very fast.return to text

[7]“You know the music of earth,” said the Taoist sage, Chuang-tzŭ; “but you have not heard the music of heaven.”return to text

[8]That is, to the operation of some influence surviving from a previous existence.return to text

[9]This is another hit at the ruling classes. Chi K‘ang, a celebrated musician and alchemist (A.D.223–262), was sitting one night alone, playing upon his lute, when suddenly a man with a tiny face walked in, and began to stare hard at him, the stranger’s face enlarging all the time. “I’m not going to match myself against a devil!” cried the musician, after a few moments, and instantly blew out the light.return to text

[10]When Liu Chüan, Governor of Wu-ling, determined to relieve his poverty by trade, he saw a devil standing by his side, laughing and rubbing his hands for glee. “Poverty and wealth are matters of destiny,” said Liu Chüan; “But to be laughed at by adevil——,”and accordingly he desisted from his intention.return to text

[11]A writer who flourished in the early part of the fourth century, and composed a work in thirty books entitledSupernatural Researches.return to text

[12]The famous poet, statesman, and essayist, who flourishedA.D.1036–1101.return to text

[13]“And his friends had the habit of jotting down for his unfailing delight anything quaint or comic that they came across.”—The Worldon Charles Dickens: 24th July 1878.return to text

[14]It is related in theHistorical Recordthat when T‘ai Po and Yü Chung visited the southern savages they saw men with tattooed bodies and short hair.return to text

[15]A fabulous community, placed by geographers to the west of the Dragon city—wherever that may be. So called because the heads of the men are in the habit of leaving their bodies, and flying down to marshy places to feed on worms and crabs. A red ring is seen the night before the flight encircling the neck of the man whose head is about to fly. At daylight the head returns.return to text

[16]A quotation from the admired works of Wang Po, a brilliant scholar and poet, who was drowned at the early age of twenty-eight,A.D.675.return to text

[17]I have hitherto failed in all attempts to identify this quotation.return to text

[18]The cross-road of the “Five Fathers” is here mentioned, which the commentator tells us is merely the name of the place.return to text

[19]The past, present, and future life, of the Buddhist system of metempsychosis.return to text

[20]A certain man, who was staying at a temple, dreamt that an old priest appeared to him beneath a jade-stone cliff, and, pointing to a stick of burning incense, said to him, “That incense represents a vow to be fulfilled; but I say unto you, that ere its smoke shall have curled away, your three states of existence will have been already accomplished.” The meaning is that time on earth is as nothing to the Gods.return to text

[21]This remark occurs in the fifteenth of the Confucian Gospels, section 22.return to text

[22]The birth of a boy was formerly signalled by hanging a bow at the door; that of a girl, by displaying a small towel—indicative of the parts that each would hereafter play in the drama of life.return to text

[23]Seenote 42toNo. II.return to text

[24]Literally, “ploughing with my pen.”return to text

[25]Thepatraor bowl, used by Buddhist mendicants, in imitation of the celebrated alms-dish of Shâkyamuni Buddha.return to text

[26]Literally, “scratched my head,” as is often done by the Chinese in perplexity or doubt.return to text

[27]Alluding to the priest Dharma-nandi, who came from India to China, and tried to convert the Emperor Wu Ti of the Liang Dynasty; but, failing in his attempt, he retired full of mortification to a temple at Sung-shan, where he sat for nine years before a rock, until his own image was imprinted thereon.return to text

[28]The sixgâtior conditions of existence, namely: angels, men, demons, hungry devils, brute beasts, and tortured sinners.return to footnote anchor 28return to footnote anchor 698return to footnote anchor 755

[29]Literally, “putting together the pieces under the forelegs (of foxes) to make robes.” This part of the fox-skin is the most valuable for making fur clothes.return to text

[30]The work of a well-known writer, named Lin I-ch‘ing, who flourished during the Sung Dynasty.return to text

[31]Alluding to an essay by Han Fei, a philosopher of the third centuryB.C., in which he laments the iniquity of the age in general, and the corruption of officials in particular. He finally committed suicide in prison, where he had been cast by the intrigues of a rival minister.return to text

[32]Confucius (Gospelxiv.,sec.37) said, “Alas! there is no one who knows me (to be what I am).”return to text

[33]The great poet Tu Fu (A.D.712–770) dreamt that his greater predecessor, Li T‘ai-po (A.D.699–762) appeared to him, “coming when the maple-grove was in darkness, and returning while the frontier-pass was still obscured;”—that is, at night, when no one could see him; the meaning being that he never came at all, and that those “who know me (P‘u Sung-ling)” are equally non-existent.return to text

[34]“Thus, since countless things exist that the sensescantake account of, it is evident that nothing exists that the senses cannottake account of.”—The “Professor” in W. H. Mallock’sNew Paul and Virginia.This passage recalls another curious classification by the great Chinese philosopher Han Wên-kung. “There are some things which possess form but are devoid of sound, as for instance jade and stones; others have sound but are without form, such as wind and thunder; others again have both form and sound, such as men and animals; and lastly, there is a class devoid of both, namely,devils and spirits.”return to text

This passage recalls another curious classification by the great Chinese philosopher Han Wên-kung. “There are some things which possess form but are devoid of sound, as for instance jade and stones; others have sound but are without form, such as wind and thunder; others again have both form and sound, such as men and animals; and lastly, there is a class devoid of both, namely,devils and spirits.”return to text

[35]I have never seen any of these works, but I believe they treat, as implied by their titles, chiefly of the supernatural world.return to text

[36]The tutelar deity of every Chinese city.return to footnote anchor 36return to footnote anchor 276return to footnote anchor 613return to footnote anchor 685return to footnote anchor 706

[37]That is, he had taken the first or bachelor’s degree. I shall not hesitate to use strictly English equivalents for all kinds of Chinese terms. The three degrees are literally, (1) Cultivated Talent, (2) Raised Man, and (3) Promoted Scholar.return to text

[38]The official residence of a mandarin above a certain rank.return to text

[39]The Chinese Mars. A celebrated warrior, named Kuan Yü, who lived about the beginning of the third century of our era. He was raised after death to the rank of a God, and now plays a leading part in the Chinese Pantheon.return to footnote anchor 39return to footnote anchor 418return to footnote 470return to footnote 482return to footnote anchor 509return to footnote anchor 555return to footnote 557return to footnote anchor 582

[40]Catalepsy, which is the explanation of many a story in this collection, would appear to be of very common occurrence amongst the Chinese. Such, however, is not the case; in which statement I am borne out by my friend, Dr. Manson, of Amoy, who, after many years’ practice among the natives of that port, and also of Formosa, informs me that he has never even heard of a single instance of this strange complaint.return to footnote anchor 40return to footnote 410

[41]One of the twenty-four solar terms. It falls on or about the 5th of April, and is the special time for worshipping at the family tombs.return to footnote anchor 41return to footnote anchor 158

[42]The common European name for the only Chinese coin, about twenty of which go to a penny. Each has a square hole in the middle, for the convenience of stringing them together; hence the expression “strings of cash.”return to footnote anchor 23return to footnote anchor 42return to footnote anchor 106return to footnote anchor 144return to footnote anchor 436return to footnote anchor 503

[43]The belief that the human eye contains a tiny being of the human shape is universal in China. It originated, of course, from the reflection of oneself that is seen on looking into the pupil of anybody’s eye, or even, with the aid of a mirror, into one’s own.return to text

[44]Which will doubtless remind the reader ofAlice through the Looking-glass, and what she saw there.return to footnote anchor 44

[45]The all-important item of a Chinese marriage ceremony; amounting, in fact, to calling God to witness the contract.return to footnote anchor 45return to footnote anchor 116

[46]That is, of the religion ofTao, or, as it is sometimes called,Rationalism. It was founded some six centuries before the Christian era by a man named Lao-tzŭ, “Old boy,” who was said to have been born with white hair and a beard. Originally a pure system of metaphysics, it is now but a shadow of its former self, and is corrupted by the grossest forms of superstition borrowed from Buddhism, which has in its turn adopted many of the forms and beliefs of Taoism, so that the two religions are hardly distinguishable one from the other.“What seemed to me the most singular circumstance connected with the matter, was the presence of half-a-dozen Taoist priests, who joined in all the ceremonies, doing everything that the Buddhist priests did, and presenting a veryoddappearance, with their top-knots and cues, among their closely shaven Buddhist brethren. It seemed strange that the worship of Sakyamuni by celibate Buddhist priests, with shaved heads, into which holes were duly burned at their initiation, should be participated in by married Taoist priests, whose heads are not wholly shaven, and have never been burned.”—Initiation of Buddhist Priests at Kooshan, by S. L. B.Taoist priests are credited with a knowledge of alchemy and the black art in general.return to footnote anchor 46return to footnote anchor 83return to footnote anchor 137return to footnote anchor 211return to footnote anchor 421return to footnote anchor 521

“What seemed to me the most singular circumstance connected with the matter, was the presence of half-a-dozen Taoist priests, who joined in all the ceremonies, doing everything that the Buddhist priests did, and presenting a veryoddappearance, with their top-knots and cues, among their closely shaven Buddhist brethren. It seemed strange that the worship of Sakyamuni by celibate Buddhist priests, with shaved heads, into which holes were duly burned at their initiation, should be participated in by married Taoist priests, whose heads are not wholly shaven, and have never been burned.”—Initiation of Buddhist Priests at Kooshan, by S. L. B.

Taoist priests are credited with a knowledge of alchemy and the black art in general.return to footnote anchor 46return to footnote anchor 83return to footnote anchor 137return to footnote anchor 211return to footnote anchor 421return to footnote anchor 521

[47]A celibate priesthood belongs properly to Buddhism, and is not a doctrine of the Taoist church.return to text

[48]The “angels” of Taoism—immortality in a happy land being the reward held out for a life on earth in accordance with the doctrines of Tao, for which, as Mr. Chalmers says, “three terms suggest themselves—the Way, Reason, and theWord;but they are all liable to objection.”Taoist priests are believed by some to possess an elixir of immortality in the form of a precious liquor; others again hold that the elixir consists solely in a virtuous conduct of life.return to footnote anchor 48return to footnote 261return to footnote anchor 342

Taoist priests are believed by some to possess an elixir of immortality in the form of a precious liquor; others again hold that the elixir consists solely in a virtuous conduct of life.return to footnote anchor 48return to footnote 261return to footnote anchor 342

[49]The beautiful wife of a legendary chieftain, named Hou I, who flourished about 2,500B.C.She is said to have stolen from her husband the elixir of immortality, and to have fled with it to the moon.return to footnote anchor 49return to footnote anchor 147return to footnote anchor 367

[50]The name of a celebratedpas seulof antiquity.return to text

[51]This form of sport may still be seen in the north of China. A hare being started, two Chinese greyhounds (which are very slow) are slipped from their leash in pursuit. But, as the hare would easily run straight away from them, a falcon is released almost simultaneously. The latter soars to a considerable height, and then swoops down on the hare, striking it a violent blow with the “pounce,” or claw. This partially stuns the hare, and allows the dogs to regain lost ground, by which time the hare is ready once more, and off they go again. The chase is ended by the hare getting to earth in a fox’s burrow, or being ultimately overtaken by the dogs. In the latter case the heart and liver are cut out on the spot, and given to the falcon; otherwise he would hunt no more that day. Two falcons are often released, one shortly after the other. They wear hoods, which are removed at the moment of flying, and are attached by a slip-string from one leg to the falconer’s wrist. During the night previous to a day’s hunting, they are not allowed to sleep. Each falconer lies down with one falcon on his left wrist, and keeps up an incessant tapping with the other on the bird’s head. This is done to make them fierce. Should the quarry escape, a hare’s skin is thrown down, by which means the falcons are secured, and made ready for a further flight. Occasionally, but rarely, the falcon misses its blow at the hare, with the result of a broken or injured “arm.”return to footnote anchor 51return to footnote anchor 585

[52]Abstinence from wine and meat, and celibacy, are among the most important dogmas of the Buddhist church, as specially applied to its priesthood. At the door of every Buddhist monastery may be seen a notice that “No wine or meat may enter here!” Even the laity are not supposed to drink wine.return to footnote anchor 52return to footnote anchor 462return to footnote anchor 542

[53]Having renewed his youth by assuming the body of the young man into which his soul had entered.return to text

[54]One of the “Six Boards” at the capital, equivalent to our own War Office, Board of Works, etc.return to footnote anchor 54return to footnote anchor 77return to footnote anchor 413return to footnote anchor 506

[55]The Chinese names for two stars: βγ Aquila and α Lyra.return to text

[56]Lanterns very prettily made to resemble all kinds of flowers are to be seen at the Chinese New Year.return to text

[57]This is, as with us, obligatory on all friends invited to a marriage.return to text

[58]The accompaniment of all weddings and funerals in China.return to text

[59]The soberest people in the world, amongst whom anything like sottishness is comparatively unknown, think it no disgrace, but rather complimentary, to get pleasantly tipsy on all festive occasions; and people who are physically unable to do so, frequently go so far as to hire substitutes to drink for them. Mandarins especially suffer very much from the custom of being obliged to “take wine” with a large number of guests. For further on this subject, seeNo. LIV.,note 292.return to text

[60]The wedding-party was, of course, composed entirely of foxes; this animal being believed by the Chinese to be capable of appearing at will under the human form, and of doing either good or evil to its friends or foes. These facts will be prominently brought out in several of the stories to follow.return to text

[61]Lineal descendants of Confucius are to be found at this day near their founder’s mausoleum in Shantung. The head of the family is a hereditarykungor “duke,” and each member enjoys a share of the revenues with which the family has been endowed, in well-merited recognition of the undying influence of China’s greatest sage.return to text

[62]More or less proficiency in the art of poetry is an absolutely essential qualification for all who present themselves at the great competitive tests by which successful candidates are admitted to Chinese official life. [SeeAppendixA.] The following anecdote is given by the London correspondent of theLeeds Mercury:—“The new Chinese ambassador in this country is a man of considerable literary ability, and perhaps one of the few diplomatists since the days of Matthew Prior (Lord Lytton alone excepted) who has achieved distinction as a poet. Shortly after his arrival in this country, he expressed a wish to become acquainted with the principal English poets, and as Mr. Browning is more accessible and more a man of the world than the Poet Laureate, an arrangement was made the other day by which the two should be brought in contact with one another. After the mutual courtesies, Mr. Browning having learnt that His Excellency was also a poet, expressed a desire to know how much he had published. “Only three or four volumes,” was the reply, through the interpreter. “Then,” said Mr. Browning, “I am a greater offender than His Excellency, and unequal to him in self-restraint. What kind of poetry does His Excellency write: pastoral, humorous, epic or what?” There was a pause for a short time. At length the interpreter said that His Excellency thought his poetry would be better described as the “enigmatic.” “Surely,” replied Mr. Browning, “there ought then to be the deepest sympathy between us, for that is just the criticism which is brought against my own works; and I believe it to be a just one.””return to text

“The new Chinese ambassador in this country is a man of considerable literary ability, and perhaps one of the few diplomatists since the days of Matthew Prior (Lord Lytton alone excepted) who has achieved distinction as a poet. Shortly after his arrival in this country, he expressed a wish to become acquainted with the principal English poets, and as Mr. Browning is more accessible and more a man of the world than the Poet Laureate, an arrangement was made the other day by which the two should be brought in contact with one another. After the mutual courtesies, Mr. Browning having learnt that His Excellency was also a poet, expressed a desire to know how much he had published. “Only three or four volumes,” was the reply, through the interpreter. “Then,” said Mr. Browning, “I am a greater offender than His Excellency, and unequal to him in self-restraint. What kind of poetry does His Excellency write: pastoral, humorous, epic or what?” There was a pause for a short time. At length the interpreter said that His Excellency thought his poetry would be better described as the “enigmatic.” “Surely,” replied Mr. Browning, “there ought then to be the deepest sympathy between us, for that is just the criticism which is brought against my own works; and I believe it to be a just one.””return to text

[63]One of the two celebrated but legendary rulers of China in the golden ages of antiquity. Yao—who diedB.C.2258—nominated as his successor a young and virtuous husbandman named Shun, giving him both his daughters in marriage. At the death of Shun, these ladies are said to have wept so much that their tears literally drenched the bamboos which grew beside their husband’s grave; and the speckled bamboo is now commonly known as the bamboo of Shun’s wives.return to footnote anchor 63return to footnote anchor 380return to footnote 431

[64]Volumes have been written by Chinese doctors on the subject of the pulse. They profess to distinguish as many as twenty-four different kinds, among which is one well known to our own practitioners—namely, the “thready” pulse; they, moreover, make a point of feeling the pulses ofbothwrists.return to footnote anchor 64return to footnote anchor 148

[65]The Chinese believe that wicked people are struck by the God of Thunder, and killed in punishment for some hidden crime. They regard lightning merely as an arrangement by which the God is enabled to see his victim.return to text

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