[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’s Primitive Culture, Vol. I., p. 9.
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[2] Said of the bogies of the hills, in allusion to their clothes.
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.
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[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.
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[4] A poem addressed by San-lü to his Prince, after his disgrace. Its
non-success was the immediate cause of his death.
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[5] That is, of the supernatural generally.
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[6] A poet of the T‘ang Dynasty whose eyebrows met, whose nails were
very long, and who could write very fast.
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[7] “You know the music of earth,” said the Taoist sage,
Chuang-tzŭ; “but you have not heard the music of heaven.”
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[8] That is, to the operation of some influence surviving from a
previous existence.
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[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.
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[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 a devil——,” and
accordingly he desisted from his intention.
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[11] A writer who flourished in the early part of the fourth century,
and composed a work in thirty books entitled Supernatural
Researches.
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[12] The famous poet, statesman, and essayist, who flourished A.D.
1036–1101.
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[13] “And his friends had the habit of jotting down for his unfailing
delight anything quaint or comic that they came across.”—The World
on Charles Dickens: 24th July 1878.
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[14] It is related in the Historical Record that when T‘ai Po and Yü
Chung visited the southern savages they saw men with tattooed bodies
and short hair.
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[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.
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[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.
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[17] I have hitherto failed in all attempts to identify this
quotation.
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[18] The cross-road of the “Five Fathers” is here mentioned, which the
commentator tells us is merely the name of the place.
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[19] The past, present, and future life, of the Buddhist system of
metempsychosis.
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[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.
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[21] This remark occurs in the fifteenth of the Confucian Gospels,
section 22.
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[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.
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[23] See note 42 to No. II.
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[24] Literally, “ploughing with my pen.”
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[25] The patra or bowl, used by Buddhist mendicants, in imitation of
the celebrated alms-dish of Shâkyamuni Buddha.
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[26] Literally, “scratched my head,” as is often done by the Chinese
in perplexity or doubt.
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[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.
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[28] The six gâti or conditions of existence, namely: angels, men,
demons, hungry devils, brute beasts, and tortured sinners.
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[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.
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[30] The work of a well-known writer, named Lin I-ch‘ing, who
flourished during the Sung Dynasty.
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[31] Alluding to an essay by Han Fei, a philosopher of the third
century B.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.
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[32] Confucius (Gospel xiv., sec. 37) said, “Alas! there is no one
who knows me (to be what I am).”
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[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.
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[34] “Thus, since countless things exist that the senses can take account of, it is evident that nothing exists that the senses can not take account of.”—The “Professor” in W. H. Mallock’s New 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.”
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[35] I have never seen any of these works, but I believe they treat,
as implied by their titles, chiefly of the supernatural world.
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[36] The tutelar deity of every Chinese city.
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[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.
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[38] The official residence of a mandarin above a certain rank.
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[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.
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[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.
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[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.
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[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.”
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[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.
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[44] Which will doubtless remind the reader of Alice through the
Looking-glass, and what she saw there.
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[45] The all-important item of a Chinese marriage ceremony; amounting,
in fact, to calling God to witness the contract.
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[46] That is, of the religion of Tao, 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 very odd appearance, 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.
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[47] A celibate priesthood belongs properly to Buddhism, and is not a
doctrine of the Taoist church.
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[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 the Word; 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.
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[49] The beautiful wife of a legendary chieftain, named Hou I, who
flourished about 2,500 B.C. She is said to have stolen from her
husband the elixir of immortality, and to have fled with it to the
moon.
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[50] The name of a celebrated pas seul of antiquity.
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[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.”
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[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.
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[53] Having renewed his youth by assuming the body of the young man
into which his soul had entered.
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[54] One of the “Six Boards” at the capital, equivalent to our own War
Office, Board of Works, etc.
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[55] The Chinese names for two stars: βγ Aquila and α Lyra.
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[56] Lanterns very prettily made to resemble all kinds of flowers are
to be seen at the Chinese New Year.
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[57] This is, as with us, obligatory on all friends invited to a
marriage.
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[58] The accompaniment of all weddings and funerals in China.
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[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, see No. LIV., note 292.
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[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.
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[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
hereditary kung or “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.
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[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. [See Appendix A.] The following anecdote is given by the London correspondent of the Leeds 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.””
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[63] One of the two celebrated but legendary rulers of China in the
golden ages of antiquity. Yao—who died B.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.
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[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 of both wrists.
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[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.
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