Myths and Legends of China by E. Werner (interesting books to read for teens .txt) 📕

But the two brothers were fully informed of what was designed. Thousand-li Eye had seen and Favourable-wind Ear had heard everything, so that all their preparations proved unavailing.

Yang Chien then went to Chiang Tzŭ-ya and said to him: “These two brothers are powerful devils; I must take more effectual measures.” “Where will you go for aid?” asked Chiang Tzŭ-ya. “I cannot tell you, for they would hear,” replied Yang. He then left. Favourable-wind Ear heard this dialogue, and Thousand-li Eye saw him leave. “He did not say where he was going,” they said to each other, “but we fear him not.” Yang Chien went to Yü-ch’üan Shan, where lived Yü-ting Chên-jên, ‘Hero Jade-tripod.’ He told him about their two adversaries, and asked him how they were to conquer Page 163them. “These two genii,” replied the Chên-jên, “are from Ch’i-p’an Shan, Chessboard Mountain. One is a spiritual peach-tree, the other a spiritual pomegranate-tree. Their roots cover an area of thirty square li of ground. On that mountain there is a temple dedicated to Huang-ti, in which are clay images of two devils called Ch’ien-li Yen and Shun-fêng Êrh. The peach-tree and pomegranate-tree, having become spiritual beings, have taken up their abode in these images. One has eyes which can see objects distinctly at a distance of a thousand li, the other ears that can hear sounds at a like distance. But beyond that distance they can neither see nor hear. Return and tell Chiang Tzŭ-ya to have the roots of those trees torn up and burned, and the images destroyed; then the two genii will be easily vanquished. In order that they may neither see nor hear you during your conversation with Chiang Tzŭ-ya, wave flags about the camp and order the soldiers to beat tom-toms and drums.”

How the Brothers were Defeated

Yang Chien returned to Chiang Tzŭ-ya. “What have you been doing?” asked the latter. Before replying Yang Chien went to the camp and ordered soldiers to wave large red flags and a thousand others to beat the tom-toms and drums. The air was so filled with the flags and the noise that nothing else could be either seen or heard. Under cover of this device Yang Chien then communicated to Chiang Tzŭ-ya the course advised by the Chên-jên.

Accordingly Li Ching at the head of three thousand soldiers proceeded to Ch’i-p’an Shan, pulled up and burned the roots of the two trees, and broke the images to Page 164pieces. At the same time Lei Chên-tzŭ was ordered to attack the two genii.

Thousand-li Eye and Favourable-wind Ear could neither see nor hear: the flags effectually screened the horizon and the infernal noise of the drums and gongs deadened all other sound. They did not know how to stop them.

The following night Yüan Hung decided to take the camp of Chiang Tzŭ-ya by assault, and sent the brothers in advance. They were, however, themselves surprised by Wu Wang’s officers, who surrounded them. Chiang Tzŭ-ya then threw into the air his ‘devil-chaser’ whip, which fell on the two scouts and cleft their skulls in twain.

Celestial Ministries

The dualistic idea, already referred to, of the Otherworld being a replica of this one is nowhere more clearly illustrated than in the celestial Ministries or official Bureaux or Boards, with their chiefs and staffs functioning over the spiritual hierarchies. The Nine Ministries up aloft doubtless had their origin in imitation of the Six, Eight, or Nine Ministries or Boards which at various periods of history have formed the executive part of the official hierarchy in China. But their names are different and their functions do not coincide.

Generally, the functions of the officers of the celestial Boards are to protect mankind from the evils represented in the title of the Board, as, for example, thunder, smallpox, fire, etc. In all cases the duties seem to be remedial. As the God of War was, as we saw, the god who protects people from the evils of war, so the vast hierarchy of these various divinities is conceived as functioning for the good of mankind. Being too numerous for inclusion Page 165here, an account of them is given under various headings in some of the following chapters.

Protectors of the People

Besides the gods who hold definite official posts in these various Ministries, there are a very large number who are also protecting patrons of the people; and, though ex officio, in many cases quite as popular and powerful, if not more so. Among the most important are the following: Shê-chi, Gods of the Soil and Crops; Shên Nung, God of Agriculture; Hou-t’u, Earth-mother; Ch’êng-huang, City-god; T’u-ti, Local Gods; Tsao Chün, Kitchen-god; T’ien-hou and An-kung, Goddess and God of Sailors; Ts’an Nü, Goddess of Silkworms; Pa-ch’a, God of Grasshoppers; Fu Shên, Ts’ai Shên, and Shou Hsing, Gods of Happiness, Wealth, and Longevity; Mên Shên, Door-gods; and Shê-mo Wang, etc., the Gods of Serpents.

The Ch’êng-huang

Ch’êng-huang is the Celestial Mandarin or City-god. Every fortified city or town in China is surrounded by a wall, ch’êng, composed usually of two battlemented walls, the space between which is filled with earth. This earth is dug from the ground outside, making a ditch, or huang, running parallel with the ch’êng. The Ch’êng-huang is the spiritual official of the city or town. All the numerous Ch’êng-huang constitute a celestial Ministry of Justice, presided over by a Ch’êng-huang-in-chief.

The origin of the worship of the Ch’êng-huang dates back to the time of the great Emperor Yao (2357 B.C.), who instituted a sacrifice called Pa Cha in honour of eight spirits, of whom the seventh, Shui Yung, had the Page 166meaning of, or corresponded to, the dyke and rampart known later as Ch’êng-huang. Since the Sung dynasty sacrifices have been offered to the Ch’êng-huang all over the country, though now and then some towns have adopted another or special god as their Ch’êng-huang, such as Chou Hsin, adopted as the Ch’êng-huang of Hangchou, the capital of Chekiang