Part 49

Before Mr. Yang Ta-hung[652] was known to fame, he had already acquired some reputation as a scholar in his own part of the country, and felt convinced himself that his was to be no mean destiny. When the list of successful candidates at the examination was brought to where he lived, he was in the middle of dinner, and rushed out with his mouth full to ask if his name was there or not; and on hearing that it was not, he experienced such a revulsion of feeling that what he then swallowed stuck fast like a lump in his chest and made him very ill. His friends tried to appease him by advising him to try at the further examination of the rejected, and when he urged that he had no money, they subscribed ten ounces of silver and started him on his way.

That night he dreamt that a man appeared to him and said, “Ahead of you there is one who can cure your complaint: beseech him to aid you.” The man then added--

“A tune on the flute ’neath the riverside willow: Oh, show no regret when ’tis cast to the billow!”

Next day, Mr. Yang actually met a Taoist priest sitting beneath a willow tree; and, making him a bow, asked him to prescribe for his malady. “You have come to the wrong person,” replied the priest, smiling; “I cannot cure diseases; but had you asked me for a tune on the flute, I could have possibly helped you.” Then Mr. Yang knew that his dream was being fulfilled; and going down on his knees offered the priest all the money he had. The priest took it, but immediately threw it into the river, at which Mr. Yang, thinking how hardly he had come by this money, was moved to express his regret. “Aha!” cried the priest at this; “so you are not indifferent, eh? You’ll find your money all safe on the bank.” There indeed Mr. Yang found it, at which he was so much astonished that he addressed the priest as though he had been an angel. “I am no angel,” said the priest, “but here comes one;” whereupon Mr. Yang looked behind him, and the priest seized the opportunity to give him a slap on the back, crying out at the same time, “You worldly-minded fellow!” This blow brought up the lump of food that had stuck in his chest, and he felt better at once; but when he looked round the priest had disappeared.[653]

FOOTNOTES:

[652] A celebrated scholar and statesman, who flourished towards the close of the Ming dynasty, and distinguished himself by his impeachment of the powerful eunuch, Wei Chung-hsien,--a dangerous step to take in those eunuch-ridden times.

[653] Mr. Yang was a man of tried virtue, and had he been able to tolerate _oculo irretorto_, the loss of his money, the priest would have given him, not merely a cure for the bodily ailment under which he was suffering, but a knowledge of those means by which he might have obtained the salvation of his soul, and have enrolled himself among the ranks of the Taoist Immortals. “To those, however,” remarks the commentator, “who lament that Mr. Yang was too worldly-minded to secure this great prize, I reply, ‘Better one more good man on earth, than an extra angel in heaven.’”

CXLIX.

THE ALCHEMIST.[654]

At Ch‘ang-ngan there lived a scholar named Chia Tzŭ-lung, who one day noticed a very refined-looking stranger; and, on making inquiries about him, learnt that he was a Mr. Chên, who had taken lodgings hard by. Accordingly, next day Chia called and sent in his card, but did not see Chên, who happened to be out at the time. The same thing occurred thrice; and at length Chia engaged some one to watch and let him know when Mr. Chên was at home. However, even then the latter would not come forth to receive his guest, and Chia had to go in and rout him out. The two now entered into conversation, and soon became mutually charmed with each other; and by-and-by Chia sent off a servant to bring wine from a neighbouring wine-shop. Mr. Chên proved himself a pleasant boon companion, and when the wine was nearly finished, he went to a box, and took from it some wine-cups and a large and beautiful jade tankard, into the latter of which he poured a single cup of wine, and lo! it was filled to the brim. They then proceeded to help themselves from the tankard; but however much they took out, the contents never seemed to diminish. Chia was astonished at this, and begged Mr. Chên to tell him how it was done. “Ah,” replied Mr. Chên, “I tried to avoid making your acquaintance solely because of your one bad quality--avarice. The art I practise is a secret known to the Immortals only: how can I divulge it to you?” “You do me wrong,” rejoined Chia, “in thus attributing avarice to me. The avaricious, indeed, are always poor.” Mr. Chên laughed, and they separated for that day; but from that time they were constantly together, and all ceremony was laid aside between them. Whenever Chia wanted money, Mr. Chên would bring out a black stone, and, muttering a charm, would rub it on a tile or a brick, which was forthwith changed into a lump of silver. This silver he would give to Chia, and it was always just as much as he actually required, neither more nor less; and if ever the latter asked for more, Mr. Chên would rally him on the subject of avarice. Finally, Chia determined to try and get possession of this stone; and one day, when Mr. Chên was sleeping off the fumes of a drinking-bout, he tried to extract it from his clothes. However, Chên detected him at once, and declared that they could be friends no more, and next day he left the place altogether. About a year afterwards Chia was one day wandering by the river-bank, when he saw a handsome-looking stone, marvellously like that in the possession of Mr. Chên; and he picked it up at once and carried it home with him. A few days passed away, and suddenly Mr. Chên presented himself at Chia’s house, and explained that the stone in question possessed the property of changing anything into gold, and had been bestowed upon him long before by a certain Taoist priest, whom he had followed as a disciple. “Alas!” added he, “I got tipsy and lost it; but divination told me where it was, and if you will now restore it to me, I shall take care to repay your kindness.” “You have divined rightly,” replied Chia; “the stone is with me; but recollect, if you please, that the indigent Kuan Chung[655] shared the wealth of his friend Pao Shu.” At this hint Mr. Chên said he would give Chia one hundred ounces of silver; to which the latter replied that one hundred ounces was a fair offer, but that he would far sooner have Mr. Chên teach him the formula to utter when rubbing the stone on anything, so as just to try the thing once himself. Mr. Chên was afraid to do this; whereupon Chia cried out, “You are an Immortal yourself; you must know well enough that I would never deceive a friend.” So Mr. Chên was prevailed upon to teach him the formula, and then Chia would have tried the art upon the immense stone washing-block[656] which was lying near at hand, had not Mr. Chên seized his arm and begged him not to do any thing so outrageous. Chia then picked up half a brick and laid it on the washing-block, saying to Mr. Chên, “This little piece is not too much, surely?” Accordingly, Mr. Chên relaxed his hold and let Chia proceed; which he did by promptly ignoring the half brick and quickly rubbing the stone on the washing-block. Mr. Chên turned pale when he saw him do this, and made a dash forward to get hold of the stone; but it was too late, the washing-block was already a solid mass of silver, and Chia quietly handed him back the stone. “Alas! alas!” cried Mr. Chên, in despair, “what is to be done now? For having thus irregularly conferred wealth upon a mortal,[657] Heaven will surely punish me. Oh, if you would save me, give away one hundred coffins[658] and one hundred suits of wadded clothes.” “My friend,” replied Chia, “my object in getting money was not to hoard it up like a miser.” Mr. Chên was delighted at this; and during the next three years Chia engaged in trade, taking care to be all the time fulfilling his promise to Mr. Chên. At the expiration of that time Mr. Chên himself reappeared, and, grasping Chia’s hand, said to him, “Trustworthy and noble friend, when we last parted the Spirit of Happiness impeached me before God,[659] and my name was erased from the list of angels. But now that you have carried out my request, that sentence has accordingly been rescinded. Go on as you have begun, without ceasing.” Chia asked Mr. Chên what office he filled in heaven; to which the latter replied that he was only a fox, who, by a sinless life, had finally attained to that clear perception of the Truth which leads to immortality. Wine was then brought, and the two friends enjoyed themselves together as of old; and even when Chia had passed the age of ninety years, that fox still used to visit him from time to time.

FOOTNOTES:

[654] Alchemy was widely cultivated in China during the Han dynasty by priests of the Taoist religion, but all traces of it have now long since disappeared.

[655] See No. XXII., note 143.

[656] These are used, together with a heavy wooden _bâton_, by the Chinese washerman, the effect being most disastrous to a European wardrobe.

[657] For thus interfering with the appointments of Destiny.

[658] To provide coffins for poor people has ever been regarded as an act of transcendent merit. The tornado at Canton, in April, 1878, in which several thousand lives were lost, afforded an admirable opportunity for the exercise of this form of charity--an opportunity which was very largely availed of by the benevolent.

[659] For usurping its prerogative by allowing Chia to obtain unauthorized wealth.

CL.

RAISING THE DEAD.

Mr. T‘ang P‘ing, who took the highest degree in the year 1661, was suffering from a protracted illness, when suddenly he felt, as it were, a warm glow rising from his extremities upwards. By the time it had reached his knees, his feet were perfectly numb and without sensation; and before long his knees and the lower part of his body were similarly affected. Gradually this glow worked its way up until it attacked the heart,[660] and then some painful moments ensued. Every single incident of Mr. T‘ang’s life from his boyhood upwards, no matter how trivial, seemed to surge through his mind, borne along on the tide of his heart’s blood. At the revival of any virtuous act of his, he experienced a delicious feeling of peace and calm; but when any wicked deed passed before his mind, a painful disturbance took place within him, like oil boiling and fretting in a cauldron. He was quite unable to describe the pangs he suffered; however, he mentioned that he could recollect having stolen, when only seven or eight years old, some young birds from their nest, and having killed them; and for this alone, he said, boiling blood rushed through his heart during the space of an ordinary mealtime. Then when all the acts of his life had passed one after another in panorama before him, the warm glow proceeded up his throat, and, entering the brain, issued out at the top of his head like smoke from a chimney. By-and-by Mr. T‘ang’s soul escaped from his body by the same aperture, and wandered far away, forgetting all about the tenement it had left behind. Just at that moment a huge giant came along, and, seizing the soul, thrust it into his sleeve, where it remained cramped and confined, huddled up with a crowd of others, until existence was almost unbearable. Suddenly Mr. T‘ang reflected that Buddha alone could save him from this horrible state, and forthwith he began to call upon his holy name.[661] At the third or fourth invocation he fell out of the giant’s sleeve, whereupon the latter picked him up and put him back; but this happened several times, and at length the giant, wearied of picking him up, let him lie where he was. The soul lay there for some time, not knowing in which direction to proceed; however, it soon recollected that the land of Buddha was in the west, and westwards accordingly it began to shape its course. In a little while the soul came upon a Buddhist priest sitting by the roadside, and, hastening forwards, respectfully inquired of him which was the right way. “The record of life and death for scholars,” replied the priest, “is in the hands of Wên-ch‘ang[662] and Confucius; any application must receive the consent of both.” The priest then directed Mr. T‘ang on his way, and the latter journeyed along until he reached a Confucian temple, in which the Sage was sitting with his face to the south.[663] On hearing his business, Confucius referred him on to Wên-ch‘ang; and, proceeding onwards in the direction indicated, Mr. T‘ang by-and-by arrived at what seemed to be the palace of a king, within which sat Wên-ch‘ang, precisely as we depict him on earth. “You are an upright man,” replied the God, in reply to Mr. T‘ang’s prayer, “and are certainly entitled to a longer span of life; but by this time your mortal body has become decomposed, and unless you can secure the assistance of P‘u-sa,[664] I can give you no aid.” So Mr. T‘ang set off once more, and hurried along until he came to a magnificent shrine standing in a thick grove of tall bamboos; and, entering in, he stood in the presence of the God, on whose head was the _ushnisha_,[665] whose golden face was round like the full moon, and at whose side was a green willow-branch bending gracefully over the lip of a vase. Humbly Mr. T‘ang prostrated himself on the ground, and repeated what Wên-ch‘ang had said to him; but P‘u-sa seemed to think it would be impossible to grant his request, until one of the Lohans[666] who stood by cried out, “O God, Thou canst perform this miracle: take earth and make his flesh; take a sprig of willow and make his bones.” Thereupon P‘u-sa broke off a piece from the willow-branch in the vase beside him; and, pouring a little of the water upon the ground, he made clay, and, casting the whole over Mr. T‘ang’s soul, bade an attendant lead the body back to the place where his coffin was. At that instant Mr. T‘ang’s family heard a groan proceeding from within his coffin, and, on rushing to it and helping out the lately-deceased man, they found he had quite recovered. He had then been dead seven days.

FOOTNOTES:

[660] See No. XIV., note 97.

[661] See No. LIV., note 293.

[662] The God of Literature.

[663] See No. LXXVII., note 431.

[664] See No. XXVI., note 182.

[665] A fleshy protuberance on the head, which is the distinguishing mark of a Buddha.

[666] The eighteen personal disciples of Shâkyamuni Buddha. Sixteen of these are Hindoos, which number was subsequently increased by the addition of two Chinese Buddhists.

CLI.

FÊNG-SHUI.[667]

At I-chow there lived a high official named Sung, whose family were all ardent supporters of Fêng-Shui; so much so, that even the women-folk read books[668] on the subject, and understood the principles of the science. When Mr. Sung died, his two sons set up separate establishments,[669] and each invited to his own house geomancers from far and near, who had any reputation in their art, to select a spot for the dead man’s grave. By degrees, they had collected together as many as a hundred a-piece, and every day they would scour the country round, each at the head of his own particular regiment. After about a month of this work, both sides had fixed upon a suitable position for the grave; and the geomancers engaged by one brother, declared that if their spot was selected he would certainly some day be made a marquis, while the other brother was similarly informed, by his geomancers, that by adopting their choice he would infallibly rise to the rank of Secretary of State. Thus, neither brother would give way to the other, but each set about making the grave in his own particular place,--pitching marquees, and arranging banners, and making all necessary preparations for the funeral. Then when the coffin arrived at the point where roads branched off to the two graves, the two brothers, each leading on his own little army of geomancers, bore down upon it with a view to gaining possession of the corpse. From morn till dewy eve the battle raged; and as neither gained any advantage over the other, the mourners and friends, who had come to witness the ceremony of burial, stole away one by one; and the coolies, who were carrying the coffin, after changing the poles from one shoulder to another until they were quite worn out, put the body down by the roadside, and went off home. It then became necessary to make some protection for the coffin against the wind and rain; whereupon the elder brother immediately set about building a hut close by, in which he purposed leaving some of his attendants to keep guard; but he had no sooner begun than the younger brother followed his example; and when the elder built a second and third, the younger also built a second and third; and as this went on for the space of three whole years, by the end of that time the place had become quite a little village. By-and-by, both brothers died, one directly after the other; and then their two wives determined to cast to the winds the decision of each party of geomancers. Accordingly, they went together to the two spots in question; and after inspecting them carefully, declared that neither was suitable. The next step was to jointly engage another set of geomancers, who submitted for their approval several different spots, and ten days had hardly passed away before the two women had agreed upon the position for their father-in-law’s grave, which, as the wife of the younger brother prophesied, would surely give to the family a high military degree. So the body was buried, and within three years Mr. Sung’s eldest grandson, who had entered as a military cadet, actually took the corresponding degree to a literary master of arts.

[“Fêng-Shui,” adds the great commentator I Shih-shih, “may or may not be based upon sound principles; at any rate, to indulge a morbid belief in it is utter folly; and thus to join issue and fight while a coffin is relegated to the roadside, is hardly in accordance with the doctrines of filial piety or fraternal love. Can people believe that mere position will improve the fortunes of their family? At any rate, that two women should have thus quietly settled the matter is certainly worthy of record.”]

FOOTNOTES:

[667] Literally, “wind and water,” or that which cannot be seen and that which cannot be grasped. I have explained the term in my _Chinese Sketches_, p. 143, as “a system of geomancy, by the _science_ of which it is possible to determine the desirability of sites,--whether of tombs, houses, or cities, from the configuration of such natural objects as rivers, trees, and hills, and to foretell with certainty the fortunes of any family, community, or individual, according to the spot selected; by the _art_ of which it is in the power of the geomancer to counteract evil influences by good ones, to transform straight and noxious outlines into undulating and propitious curves, and rescue whole districts from the devastations of flood or pestilence.”

[668] As a rule, only the daughters of wealthy families receive any education to speak of.

[669] A reprehensible proceeding in the eyes of all respectable Chinese, both from a moral and a practical point of view; “for when brothers fall out,” says the proverb, “strangers get an advantage over them.”

CLII.

THE LINGERING DEATH.

There was a man in our village who led an exceedingly disreputable life. One morning when he got up rather early, two men appeared, and led him away to the market-place, where he saw a butcher hanging up half a pig. As they approached, the two men shoved him with all their might against the dead animal, and lo! his own flesh began to blend with the pork before him, while his conductors hurried off in an opposite direction. By-and-by the butcher wanted to sell a piece of his meat; and seizing a knife, began to cut off the quantity required. At every touch of the blade our disreputable friend experienced a severe pang, which penetrated into his very marrow; and when, at length, an old man came and haggled over the weight given him, crying out for a little bit more fat, or an extra portion of lean,[670] then, as the butcher sliced away the pork ounce by ounce, the pain was unendurable in the extreme. By about nine o’clock the pork was all sold, and our hero went home, whereupon his family asked him what he meant by staying in bed so late.[671] He then narrated all that had taken place, and on making inquiries, they found that the pork-butcher had only just come home; besides which our friend was able to tell him every pound of meat he had sold, and every slice he had cut off. Fancy a man being put to the lingering death[672] like this before breakfast!

FOOTNOTES:

[670] Chinese tradesmen invariably begin by giving short weight in such transactions as these, partly in order to be in a position to gratify the customer by throwing in a trifle more and thus acquire a reputation for fair dealing.

[671] It was only his soul that had left the house.

[672] See No. LVI., note 322.

CLIII.

DREAMING HONOURS.