Myths and Legends of China, E. Werner [best english novels for beginners TXT] 📗

and Ti-mu, ‘Sombre Youth’ and ‘Earth-mother’; more commonly they are called T’ien-lung, ‘Deaf Celestial,‘ and Ti-ya, ‘Mute Terrestrial,’ or ‘Deaf as Heaven’ and ‘Mute as Earth.’ Thus they cannot divulge the secrets of their master’s administration as he distributes intellectual gifts, literary skill, etc. Their cosmogonical connexion has already been referred to in a previous chapter.

Image of K’uei Hsing

In front of Wên Ch’ang, on his left, stands K’uei Hsing. He is represented as of diminutive stature, with the visage of a demon, holding a writing-brush in his right hand and a tou in his left, one of his legs kicking up behind—the figure being obviously intended as an impersonation of the character k’uei (2).6 He is regarded as the distributor of literary degrees, and was invoked above all in order to obtain success at the competitive examinations. His images and temples are found in all towns. In the temples dedicated to Wên Ch’ang there are always two secondary altars, one of which is consecrated to his worship.

Mr Redcoat

The other is dedicated to Chu I, ‘Mr Redcoat.’ He and K’uei Hsing are represented as the two inseparable companions of the God of Literature. The legend related of Chu I is as follows:

During the T’ang dynasty, in the reign-period Chien Chung (A.D. 780–4) of the Emperor Tê Tsung, the Princess T’ai Yin noticed that Lu Ch’i, a native of Hua Chou, had the bones of an Immortal, and wished to marry him.

Wên Ch’ang, K’uei Hsing, and Chu I.

Page 111

Ma P’o, her neighbour, introduced him one day into the Crystal Palace for an interview with his future wife. The Princess gave him the choice of three careers: to live in the Dragon Prince’s Palace, with the guarantee of immortal life, to enjoy immortality among the people on the earth, or to have the honour of becoming a minister of the Empire. Lu Ch’i first answered that he would like to live in the Crystal Palace. The young lady, overjoyed, said to him: “I am Princess T’ai Yin. I will at once inform Shang Ti, the Supreme Ruler.” A moment later the arrival of a celestial messenger was announced. Two officers bearing flags preceded him and conducted him to the foot of the flight of steps. He then presented himself as Chu I, the envoy of Shang Ti.

Addressing himself to Lu Ch’i, he asked: “Do you wish to live in the Crystal Palace?” The latter did not reply. T’ai Yin urged him to give his answer, but he persisted in keeping silent. The Princess in despair retired to her apartment, and brought out five pieces of precious cloth, which she presented to the divine envoy, begging him to have patience a little longer and wait for the answer. After some time, Chu I repeated his question. Then Lu Ch’i in a firm voice answered: “I have consecrated my life to the hard labour of study, and wish to attain to the dignity of minister on this earth.”

T’ai Yin ordered Ma P’o to conduct Lu Ch’i from the palace. From that day his face became transformed: he acquired the lips of a dragon, the head of a panther, the green face of an Immortal, etc. He took his degree, and was promoted to be Director of the Censorate. The Emperor, appreciating the good sense shown in his advice, appointed him a minister of the Empire.

From this legend it would seem that Chu I is the Page 112purveyor of official posts; however, in practice, he is more generally regarded as the protector of weak candidates, as the God of Good Luck for those who present themselves at the examinations with a somewhat light equipment of literary knowledge. The special legend relating to this rôle is known everywhere in China. It is as follows:

Mr Redcoat nods his Head

An examiner, engaged in correcting the essays of the candidates, after a superficial scrutiny of one of the essays, put it on one side as manifestly inferior, being quite determined not to pass the candidate who had composed it. The essay, moved by some mysterious power, was replaced in front of his eyes, as if to invite him to examine it more attentively. At the same time a reverend old man, clothed in a red garment, suddenly appeared before him, and by a nod of his head gave him to understand that he should pass the essay. The examiner, surprised at the novelty of the incident, and fortified by the approval of his supernatural visitor, admitted the author of the essay to the literary degree.

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 passing 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 Cuirass

Chu I is sometimes accompanied by another personage, named Chin Chia, ‘Mr Golden Cuirass.’ 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 Page 113only to wave in front of a house for the family inhabiting it to be assured 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 God of War

Still another patron deity of literature is the God 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 God 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