Dore, Henry - Research Into Chinese Superstitions Vol 3

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INTO
CHINESE
SUPERSTITIONS
S.J.
f
By Henry D ore,
TRANSLATED FROM THE FRENCH WITH NOTES, HISTORICAL AND EXPLANATORY
By M. Kennelly,
S.J.
First Part
SUPERSTITIOUS PRACTICES
Profusely illustrated
Vol.
Ill
T'USEWEI PRINTING PRESS

Shanghai
1910
2)s
V.3
S1H834
PREFACE.
This third volume of "Researches into Chinese Superstitions"
deals
with the form,

spells.
mode
of writing,
and
contained in
Completing as it the two preceding volumes,

This
the
and explanation of charms does the doctrine and popular notions

it
finds
its
natural and
it
logical place here.
In the French series, the
Author published
as
Volume V.
elucidating
was owing
to
the
difficulty
he experienced in
abstruse principles,
inventions, the medley of form the basis of charm writing.
and phantastic Taoist and Buddhist philosophy which

the
mythical
Taoism has influenced Confuof Literature,
cianism.
Kw'ei-sing
all
Jl*,
the
is
God
and as such
worshipped by
he
is
students,
of Taoist origin.
In pictures of him,
represented as a demon-like personage, standing on one leg,
and with the other kicking the Dipper, which is regarded as his He holds in one hand an immense pencil, and in the other palace.
a
cap for graduates
(1).
small temple
all
is
erected to
him on
the
Eastern side of the entrance to
Confucian temples.
Buddhism
has largely borrowed from Taoism both gods and charms. one of the twenty-six Commanders fiT' Ling-kwan 3E
Wang
of
the
Celestial
Army,
fanciful
invention of Taoism,
a place
is
adopted by the
the guardians of
disciples of
Sahyamuni, and assigned

(2).
among
is
their
temples
He
carries
wand
in
his hand,
power
for expelling
demons.
(July).
His birth-day
symbol of his celebrated on the 24 th
of the sixth
month
Taoists in turn have not failed to borrow
from Buddhists the doctrine

chosis
religion
(3).
of wandering souls and the metempsyTo discriminate between what belongs properly to each
it
and
set
forth with lucidity
and brevity required much care and so the results he has
and labour.
Few
writers before the Author had delved scientifically
and methodically into these subjects,

See Vol. See Vol.
I.
(1)
p. 2.
Figure
3.
Inset at the top.
(2)
III. p. 269.
Where
the genealogy, functions and wqrship
of this
(3)
god are briefly described.

Vol.
III. p.
245.

II
achieved are
all
the
more wonderful, and
will appeal powerfully to
students of comparative religion.

In the
preface
to
Vol. II., the nature, efficacy and widespread
use of charms, have been amply set forth, and so

refer the reader thereto.
we
will here but

is
The
object of the present
volume
chiefly
to explain the
its
component
parts of the
charm,
its
make-up,
its
form,
quaint and mysterious writing,
how
its efficacy is
increased, and
finally to
thoroughly interpret
it
its
doctrine and significance, the gods
and superhuman powers

curing diseases
(1),
sets to
work
for restraining evil spirits,

it,
and promoting, as the Chinese understand
human happiness in the present life and the next. Ancient and modern characters denoting' charms and
spells.
a
The
earliest
is
charm
or spell
Chuh
word employed by the Chinese for denoting which means to implore, invoke ipj (2),
gods for blessings,
spirits,
supplicate the
hence prayer combined

the gods to
with some exorcising formula

assistance of
(3),
summoning
it is
come
to the
)fj
jjj!|
man.
fj}
In this sense,
found in the Chow-li

(5),
Li-ki
(4),
and Shu-king
$g
the three most ancient
(1)
Demons and
spectres perform in the world the leading part in the
distribution of evil.
ics,
visit man with disease, cause plagues and epidemproduce poisonous breaths and influences, working at times in connection with the vicissitudes of the seasons. De Groot. The
They
of China.
Vol. V. p. 705
(Demonism
in
Pathology)
Religious System
The ancient
British
Druids attempted to cure the generality of diseases by charms and incantations. Dennys. The Folk-lore of China, p. 45.
This character is composed of the radical ^ (2) (Shi) worship, joined to mouth and man, thus meaning to beg, to implore the gods by words. Williams.
Dictionary of the Chinese Language. Chow Ritual. Written in the early part of the Choiv dynasty (B.C. 1122), it consists of an elaborate detail of the various officers under that
(3)
dynasty with their respective duties. Wylie. Notes on Chinese Literature, p. 4. Record of Rites. A book of (4) very early origin and by some attributed
to Chow Rung % %, brother of Wu Wang ft 3E, founder The doctrine contained in it has rise to
of the
Chow dynasty.
given
and teaching. Wylie. ibid. p. 6. Book of History. Compiled (5) by Confucius from the historical records
of
several schools of exposition
the
earliest
dynasties.
The
original
contained 100
ibid. p. 3.
chapters,
but the
present-day edition has but 58.
Wylie.

Classics of China.
Ill
^
dynasty (B.C. 206
Under the Han
A.D.
25),
the
word was written
or
|JJ,
the radical
(K'eu, mouth) or =f
(Yen, words) taking the place of
jf:
(Shi, religious objects
and matters),
and the above two forms

imprecate,
recite
spells)
f% (pronounced Chow, to curse, have remained down to the present day the
372-289), the character
or
graphic sign for
charm
or spell.
In the works of Mencius (B.C.
$
||
(Fu,
slips tally with a corresponding part) occurs and denotes a charm of any form on wood, metal, linen or paper, written
to
bamboo
made
or engraved.
Frequently,
written
charms are
called
Luh
(1).
Later writers
have finally combined the two words, and thus
we
have Fu-luk
script for
ffi J| ^2), an expression meaning all kinds of magic expelling demons, curing diseases and conferring happiness
on
man
(3).
Two Principal parts of a charm, its form and make-up. be considered in a charm, its official character and the things may A charm is divers manners in which the document is drawn, up.
an
document, a mandate, an injunction, emanating from a and setting to work superhuman powers who carry out the god orders of the divinity. The Chinese world of spectres is modelled
official
after the administrative
and low
officials,
system of the country. As there are higher so there are also higher and lower gods. The
latter carry
former command, give orders and injunctions, and the

out the
commands
by the
of their superiors.
|Jj,
begins
word Ch'ih
j^, to
to
order or
charm, therefore, generally command. The term
Ch'ih-hwei ^j
command
spectres, occurs in Chinese literature
ever since the Ilan
^
is
dynasty (B.C. 206
A.D.
25), as a
standard
(1)
This character
jt$
composed of the
radical
Chuh
(bamboo) and the
phonetic Luh
(21
(to transcribe, to record).
Williams translates
See Vol.
of the Chinese Language),

tionary).
II.
this expression "a magic writing" (Dictionary and Giles "books on magic" (Chinese-English DicCh. VI. p. 157, where this title is employed by the
Author.
(3
De Groot. The Religious System
of China. Vol. VI. p. 1035
(Charms
and
spells in early times).
IV
expression
for
exorcism.
No
other character
charms with more frequency. conduct and behacharm the expression Cheng-chi j ?, orderly of the Tao &, or universal viour. Cheng JE denotes the rectitude a behaviour in accordance this character impressing on spectres
Order,
Sometimes we
find at the
appears in written head of a
with that Order.
command; Chen ,
and Ming fir, to Other expressions are Ling All these to repress, to reduce to subjection.
and
have these
be disgui-
are powerful exorcising characters.
Charms conferring
felicity,
longevity
peace,
characters generally at the top,
though
at times they
(1).
may
sed under fantastic or cabalistic forms In
charms which embody

depicted at the top
(2).
the divinity, a rough sketch of the
god
is
He
is
even sometimes represented
his ministers and subordinates. sitting on his throne, surrounded by In the body of the charm are found the expressions: Lai ?fc
(come),
Kiang p$ 'descend), Sheng ft

In
(rise,
ascend) K'iX - (depart,
go away).
those for the destruction of spectres,
we
or
find "kill,
murder,
kill
with the sword".

effect,
is
To operate with tremendous

denote thunder or lightning.
issues a flash.
the
charm
spell
must
This
is
represented by a spiral,
which
An
increase of effect
obtained by writing two flashes.

to
Thunder and lightning charms are intended

influenced by these thunder-gods, of
smite spectres, and

All
form an essential part of the magic of the Taoist religion.

nature
is
whom
a great variety
have been invented by Taoists.
Not
less
powerful and frequent in
charms are Jeh B the sun, Yueh
the moon, often combined into
(1)
Symbolical representations of
rain
felicity are extensively
used in China.
Thus dragons producing
and
fertility,
stags bestowing old age, ducks
and phoenixes promoting conjugal fidelity and love, cranes which lengthen life and give happiness, tortoises which endow man with longevity, and bats
excellent rulers; coins
Furthermore, unicorns bless man with sage and and pears produce wealth and pecuniary profits; rice peas and wheat secure numerous offspring. De Groot. The Religious System
furthering his
felicity.
of China.
(2)
See Vol.
Vol. VI. p. 1032 (Symbols of felicity). II. p. 161. figure 66 (Exorcising
charm of marvellous
effi-
cacy).
V
Ming
0^
light
(1).
Stellar
gods,
and the constellations in which

by black spots or dots linked to4 stars in the
they are located,
are
represented
gether in groups or clusters.

of the
Thus we have the
bowl
Dipper,
the 6 stars in the constellation of the South Pole,
the
in that of the Great Bear, the 36 stars in the Dipper, the 72

stars that injure
evil
maleficent
The
to
man, and cause diseases and epidemics. be destroyed is generally placed at the end, and
[XJ,
represented by various characters, such as Hsiiuig

f$, Sui
Tsai j^,
Hwo
and Feiî, all meaning misfortune, calamity or ill-luck. 1J;The charm being an official document, as stated above, terminates much in the same manner as Chinese Imperial edicts: "let the law
be
obeyed,
let
this
order
be
respected
7
and executed forthwith".
Taoists sometimes end their charms b} the expressions "quick, quick",

or "quick as fire"
li
Hwo-kih
^ ^, denoting thereby that

is
the destruc-
tion of spectres should be brought about with lightning velocity.
How
the efficacy
of"
charms
increased.
The
(2),
effect of a
charm, as well as that of any other decree or command, depends principally on the power of him who has issued it. Hence the names
or
images of gods, SJien
jji^,
those of deified
men
Commanders
(3),
of the Celestial
Army,
Taoist genii and famous wizards

to
placed at
the head of charms, impart
them increased
efficacy.
Even rough
drawings
or fragmentary parts
of the god, the head,
arms
or legs,
would produce a similar effect. spiritual power, though no names
Charms may, however, harbour

of
gods are found on them, provided
they contain or have written on them the characters Slien f^, Ling I both meaning spiritual; or Hsiao g^, to vociferate with manv If
,
mouths,
(1)
to revile
(4).
The exorcising power

stars are
of
charms
is
also
won-
The
sun,
moon and
Shen ff or gods, and hence universal

of China.
devil-destroying powers.
VI. p. 1043 (The
(2)
(3)
De Groot.
Lao-tze
5JI
The Religious System
Vol.
War
against spectres).
iff,
Hwctng-ti ji
^, Buddha
or
Fuh
jjlf
$J, etc.
Chang Tao-ling
See Vol. HI.
PJo
Chung-hwei g|
wherever
(a
charm-god of great
power).
(4)
p. 261.
The Chinese
believe that
human
Yang
their souls represent a considerable
amount
if
of
beings crowd together, or Shen substance,

ijitjj
which intimidates
by unfriendly
spectres, especially
the crowd enhances
its
dangerous aspect
cries.
of China. Vol. VI. p. 1045,
VI
derfully increased
when
the god signs his
name
(1)
at the
end of the
be punctually mandate, or pledges his word that his orders will Charms that mention thunder-gods operate with more executed.
tremendous
effect
than others.
Such gods exert great influence over

on
Nature, and are especially powerful in smiting spectres. Imperial orders in China are issued under seal, written
yellow paper, and marked with have cunningly imitated these dispositions, and issue their
a
cinnabar or carnation pencil. Taoists
charms
-Jfc
under the
4i
]fj>
seal of the
Supreme Lao-kiln,
T'ai-sliang Lao-kiln
J;
or
that
of
Chang Tao-ling
them on yellow or
obtained
if
They likewise print ijjt and mark them with a pencil Imperial paper,
jM HI
possible
from a mandarin's desk
(2).
Charm-writers,
while doing their work,
may
also vigorously concentrate their attention
upon some mighty

of the
divinity,
preferably
upon
thunder-god,
and
thus together with their
own
intelligence or soul instil the
power
over
god into the charm.
magic They may, moreover, blow on

or pronounce vigorous spells
the pencil while writing the

it,
charm
(3),
thus increasing
its
power.
Such and other various
silly
found to-day throughout the length and breadth of the and practised by both Taoists and Buddhists, who thus exploit land,
devices are
the ignorance and vain fears of a too credulous people.
Charm-writing i*
date,
it
divine?
The charm
to
is
a divine
man-
written
in
special
powers
tation,
for the benefit,
and setting protection and welfare

script,
of
work superhuman man. Its interpre-
therefore,
must extend
to a twofold element, the writing in
which
it is drawn up, and the meaning of this mystic script. Taoists maintain that this quaint writing is of a high order, a special gift of the gods, and give it the names of "celestial writing", pretentious
(1)
See Vol.
111.
p.
273, 297,
319,
where each charm
is
signed by the
god.
The acme of efficacy is reached if the (2) charms are written with a genuine cinnabar pencil obtained from a mandarin's desk. De Groot. The
Religious System of China.
(3)
Vol. VI. p. 1048.
See Vol.
is
111.
p.
310,
saying: "this
where the charm-writer blows on the pen,
the true breath of
Buddha himself".
VII
T'ien-shu Ji
^,
is
and
"thunder seal-script" Lei-chwen

preposterous.
Such a claim
that
utterly
We
fif |^ (I). may, however, admit
and drawn up by deified emperors, ancient worthies, cunning wizards and magicians, famous exorcists, and the high prophets of Taoism and Buddhism, the untutored mass
having" been invented
see in
charms
them something divine and mysterious

This
is
(2).
As
a rule,
charms
are very illegible.
owing
to the fact that they are
sometimes
confined to
drawn up
a
in archaic writing, the
knowledge
of
which
is
very few in China.
Conventional forms and symbols are also
used,
and these, none but professional charm-writers know.

characters
are
arbitrarily
Even
and
ordinary
abbreviated,
mutilated,
fanciful additions
made
thereto in the shape of strokes or dots, thus

to
rendering
their
reading perplexing
nine-tenths
at
least
of the
is
Chinese
people.
Current handwriting, so arbitrary in
China,
another obstacle to
many
readers,
even
to the literati themselves.
The origin
of a superstitious practice is not unfrequently based on a
pun upon the word, which few Chinese can to them. Thus "Full" $ a bat, is employed
good luck,
both
detect unless explained

for happiness, felicity,
(3).
being similarly pronounced
All these reasons
have ever made charm-writing a puzzle for the generality of Chinese

readers.
Explanation of charms.
many,
difficult
its
If charm-writing is a puzzle to and analysis are, as a rule, still more ready explanation work. The charm is, in fact, the quintessence of Taoist and
mysticism and practices, based on ancient cosmic notions, largely Confucian, and handed down by books and traditions. All practical and popular Taoism is summed up in
Buddhist
lore,
esoteric
charms.
Hence
to
interpret
of the
them
scientifically,
one must have a
"Three Beligions of China", their variathorough knowledge tions and mutual borrowings one from the other. The whole scheme
(1)
Chwen
Jf,
the square and
involuted form of Chinese characters,
invented in the time of the

characters".
(2)
Williams.
dynasty (B.C. 1122-249), and called "seal Dictionary of the Chinese Language.
Chow
ffl
Charms
Vol.
II.
are given out as emanating officially from such or such a

p. 160.
III. p.
divinity.
(3)
See Vol.
254,
where
this
pun
is
used to denote happiness.
VIII
of Chinese philosophy, of astrology over the
Chinese cosmic notions, the supposed influence

life
of
man, much
of venerable antiquity is
embodied
in
the
charm.
The Chinaman's idea
of happiness
and
misfortune, his conception of the spiritual world,
how
it is
governed
and administered, the hierarchy of the gods, there being higher and
lower ones, as with the Greeks and Romans, the relations between
man and
these
superhuman powers,
and
set forth the
all
these
of the
constitute
most
abstruse factor, which enters into the

to discriminate
make-up names and functions
charm. Moreover,
of the various
gods, genii, mythical and legendary beings, imposed on the Author an immense amount of research and labour, which now that the
work
is
accomplished,
fills
us with amazement and deserves in the
eyes of the intelligent
Reader unbounded praise.

in
The method adopted
explaining
all
charms found
in
this
volume may be summed up as follows: 1 a literal explanation of terms is given for each charm. The Chinese characters, some of which are drawn up in ancient and fanciful script, have been fully written
out in modern form, and their
clearness.
The names
are
of gods in
meaning indicated with brevity and and genii, mythical and legendary
few words.
,2),
personages
allusions
(1)
sketched
Symbolical
elements,
and fabulous animals
have been also set forth and

it is
accompanied with explanatory notes, which,

helpful
to
hoped, will prove
the general Reader.

the
after explaining each term, the

full, so as to
meaning of
to
charm
is
appended in
purpose, the
enable the Reader

it
grasp thoroughly
its
it
superhuman powers
sets to
work, and the results
proposes to attain.
Each charm
the
in
l
is
preceded
of this
by a number referring the Reader to

work, where the document
is
sl
or
IH
in
volume
printed
full
and
coloured paper.
Like the two
preceding volumes, this
111
one will enable the
Reader
(1)
to
penetrate
more and more the
intricate psychology of the
P- c518.
'
R rf Buddha,
/
jft ft, denoting the -god of wealth". denoting Sakyamuni (Buddha) p. 308. The -Nganor Kraken, that rescued Kw'ei-sing from the watery The g lden -Wi ed roc P 2 3 Garuda, sacred to Vishnu, and to o
See the '-Black Tiger" Heh-hu I he lion,
'
p. 268.
IX
Chinese religious soul.
Religion in China
;
is
not an effort to appre-
hend the
Infinite, love
for food necessary for
the
deity
directly.
and enjoy it it is not man's nature clamouring nor is it a duty to serve life and perfection So far as these three volumes impress us, it
;
yokes rather the spiritual world, the superhuman element in which man believes, to the needs and welfare of humanity. To the Confucianist,
man and
his present
life
are the centre of
all
attention.
In
the eyes of the Taoist and the Buddhist, the world beyond, so far as
realized
for
Isles of the
Genii or Western Paradise
exists principally
man's sake.
all
Man
having made his gods, has rendered them
and purposes. Such a system, utilitarian and selfish, utterly degrades the moral character of the deity as conceived by all nations, and offers to man but a delusive and beggarly happiness here and hereafter.
subservient to
his needs
M. Kennelly, S.
Sicawei College, Shanghai
J.
September 24, 1916.
the Great European war and the difficulty of transport, of paper failed, and thus the issue of this volume has been unavoidably delayed. A fresh supply has been recently received, and this ivill now enable us to pursue the publication with renewed activity.
N.B.
Owing
to
the printer's stock
i>aee
PRINCIPAL ELEMENTS
COSMIC, MYTHOLOGICAL,
AND SYMBOLICAL
EMPLOYED
IN
CHINESE CHARMS.
I.
Exorcising terms.
Chen
to war, to battle. f, to tight,
reduce to obedience, to repress, C/ien"f|, to hold in subjection,

keep in order.
govern, to restrain.
order,
a special
Chi
jfa,
Chi
flj,
to rale, to
Ch'ih
^jj,
to
command,
to
command
of the
Emperor
(1).
Ch'ih-kwei g| Jg,, to command spectres. Ch'u H, to remove (v.g\ a disease or its causes),
to eject.
to root out,
Fuh $, and Fuh Fuh |$, to remove

away.
Holt
^fj, |||,
ffc,
Jj]j[,
to
subdue, to subject, to repress.

to avert sickness, to disperse or drive
evil,
to
accuse or impeach, to restrain.
Jang
Kiai
to drive off, to expel, as
by incantations
(2).
to dispel, to do
away with the

to expel, to
effects of, to release, as
from bonds.
K'ien j,
to drive
away,
remove.
off,
Kin
K' u
*|, to frustrate, to restrain, to keep

^fe>
to prohibit.
or
j|fi
to drive
away,
to expel, as
noxious influences.
K'u
J||,
to expel, to drive off, to lash or
whip.
(1)
ClV ili-ling- fu
fjff
< ^f, a
(2)
Written with the radical
charm containing "special orders" of a god. yf; (Shi) thus fg, it means to fast and pray
Williams. Diction-
as Taoists do, in order to avert calamity, to deprecate evil.
ary of the Chinese Language.
XI
P'ih
fpfc,
to repress, to punish, to exorcise. to disperse, to scatter, to break up.
San
ffi,
Sung ^f, to send away. Yen jp, to suppress or repress,

Yen-sheng
YiX
jjpj
to
subdue.
(1).
]$?,
to
subdue,
to
conquer
to prevent, to resist, to repulse.
All the above terms

or their influences,
may
be followed by words denoting" spectres
and the
evils
which they cause.
(1)
spectres
is
This expression also means sorcery, used for evil ends.
if
the
power exerted on the
XII
II.
Terms
Fuh
fg,
evil or misfortune. signifying happiness, felicity,
happiness,
blessing,
(1).
good fortune, the
felicity
which
attends divine protection
Wu-fuh
following
five
(2).
fg, the
five
blessings.
life,
blessings:
a long
The Chinese enumerate the riches, health, honours and a
peaceful end
Kih ^, good
T'ai-p'ing jk
luck, good chance

2
(3).
P, undisturbed tranquillity, perpetual peace
(4).
Ngan %,
The
Hsiung
peace, calm, quiet.

is
evil to be destroyed
|X],
expressed by the following characters

calamity,
misfortune,
bad luck.
The opposite
of
Kih ^.
Hwo
Sui
Fei
Tsai j, misfortune that comes from above, adversity (5). |, evil, misery, which men bring on themselves.
The
opposite of
Fuh
fg.
&., calamities sent from heaven,
which men cannot prevent.
^,
evil,
Sieh
j$,
as opposed to good. abnormal influences. The
opposite
of
Cheng
j,
correct, or orderly conduct.
(1)
This character
is
sorts of objects, in view of securing

(2)
(3)
written on embroidery, scrolls, crockery and good fortune and happiness.
all
See Vol.
II. p.
218. note 1.
Vol.
pfi
III. p.
265. note 2.
K'ai-chang ta-kih p^ 3g $Z
is
let
great prosperity attend
your
re-
opening,
(4) (5)
year. See charm conferring peace and tranquillity. Vol. See Vol. III. p. 262, 283.
a phrase found over shop-doors at
new
II.
p. 221.
XIII
III.
Cosmic and mythological elements

numerically arranged.
o
The above
disc.
circle
denotes the heavens, and sometimes the sun's
w
The above
r
s}
mbol denotes the
earth.
o o
The
second,
first
2 o-o
(5)
dual
combination denotes the sun and moon
the Genii of
harmony and concord, Hwo-lioh
^rj
the the
third, the
of
Yang p| and Yin [$ principles, or the two Great Powers Nature sometimes also heaven and earth.
;
ZZZ
o O-OO ooo o o
OOO
The above Triads denote the Three Religions of China, San-kiao The Three Principles, 3 ^: Confucianism, Taoism and Buddhism The The Three Pure Ones, San-ls'ing j= fjif San-yuen = yt
Three Precious Ones, San-pao j
(1)
The
Three
Primordial
Powers recognized by Taoists (heaven, earth and

Rulers,
The Three water)
San-hwang J Jl, or ancient legendary emperors of China The Founders of the Three (Fuhsi, Shennung and Hwang ti) The Tripartite soul in Religions (Confucius, Lao-tze, Sakyamuni) The Three calamities, San-tsai Jj j&San-hwun j man, (2)
(1)
The "Three Precious Ones"
are a Buddhist Triad; the
"Three Pure
Ones' a Taoist Triad, in imitation of that of Buddhists. This Taoist doctrine is opposed to the orthodox school of Confucian (2)
philosophy.
XIV
5;
Under
this
Genii presiding"
The Four numeral are comprised the following over the seasons, months, days and hours, Sze-ta:
kung-ts'ao
g ^
-
s / (l
ng
The p|
(1)
The
$) ~
The
Four Heavenly
Kings, Sze-ta-wang
ffl
Four seasons
evils,
of the year, Sze-ki

(XJ
Four
Sze-hsiung
The Four
e, or S:e-
members
of the
human
body, Sze-li
(2).
ooo
oo
The Five gods presiding over the Ministry of the Thunderbolt, The The Five ancient sovereigns, Wu-ti 5 ffi [3) Wu-lei 3[ f|
West, and the Centre) The Five stars in the constellation of the Great Bear, Wu-teu 3l -r T ne Five blessings, Wu-fuh 3 |S> or The Five elements or primordial essences, WuWu-hsi j Ja The Five hsing 3 ^f Wu-chang 3L Wj The Five The Five sacred mountains, Wu-yoh Wu-sing j|
(4)
(5)
Five points
of the
compass,
Wu-fang 3
-jj
(North,
South,
East
viscera,
planets,
5fc
(6)
(1)
In Sanscrit Devct-rajas.
The
four demon-kings,
who guard
the four
quarters of the world from Asuras (monsters). They also ect as guardians at the entrance to Buddhist temples, and were introduced from India into
China
in
the 8ih century of the christian era.

p. 310.
Mayers.
Chinese Reader's
Manual,
(2)
(3)
The
head, trunk, arms and legs.

;
Fuhsi, Shennung, Hwangti, Shaohao and Chivanhsii
also called the
Black, Blue, Yellow,

(4)
(5) (6)
White, and Red Rulers respectively. Long life, riches, health, honours, and a peaceful end. Water, fire, wood, metal and earth.
Mercury, Venus, Mars, Jupiter and Saturn.
XV
The
3l Wi
(!) The
Five colours,
Wu-seh 3
|S, or
Wu-ts e ai 3
3
$|[
Five plagues or
demons
3
of pestilence,
Five metals,
Wu-kin
(3)
The Five Sages,

6
o o o o oo
Wu-wen
% The
(2)
Wu-sheng
2 ||.
\
^
fjfy
and Luh-ting Six exorcising or demon-expelling gods, Luh-shen -^

r,
The Six gods Luh-kiah
~T
(5)
The Six
"j^
(4)
The
-The
jf-
stars in the constellation of the
^ H The
South Pole, Nan-teu luh-sing
Six paths of transmigration, Luh-tao
Six breaths or influences of heaven, Luh-k'i
Honoured Ones
or six
King of the six great The Six deadly influences, Luh-shah

spectres,
The Six j^ The superior Powers, Luh-tsung ; ^ demons, Luh-ta Mo-Wang ^ ^ J| 3

^
(7)
|f|
(6)-
(8)
(9)
^ ffe
(terrifying and dangerous
subdued by special charms).
(1)
T'ai-shan in Shantung; Hang-shan in Shansi
Sung-shan
in
Honan;
Hwa-shan
(2)
and Heng-shan in Hunan. Yellow, white, red, blue and black.

in Shensi
;
(3) (4)
Gold, silver, copper, lead and iron.
Twelve Taoist
genii,
corresponding to the 12 Yuen-kiah
tfl
of the
Buddhist religion.
(5)
Chung-kwei
bed.
Ancestors, the household god, the god of the hearth, the door-god, and the male and female genii of the (a powerful charm-god
,
See
p. 261.
In Sanscrit Gati. These are, according to Buddhist teaching, six (6) forms or conditions of existence through which living beings can pass. See
p. 299.
(7i
note
3.
The Yang and Yin

Water,
fire,
principles, light
hills
and darkness, wind and

lakes.
rain.
(8)
wind, thunder,
they are the sun, moon, stars, rivers, The sons and daughters of Mara, the Buddhist god of (9) author of sin and death.
According to others, seas and mountains.

lust,
and
and
XVI
00
o
bo
^n_rur^
Seven regulators
aaa/v
Peh-leu
of
The Seven
ts'ih-sing
the Great Bear, stars in the constellation of
ft
4*
S- The
jft
the times and
seasons, Ts'ih-cheng J
(l)-The Seven Genii

(2)
or
Immortals of the
Brahmans, Ts'ih-sien
Ts'ih-k'iao J& *M ( 3
)
The
ffl|
-The
Seven apertures of the head,

>
Seven souls or P assions Ts'ih-peh
fijfc.
8
-o-o-o-o
The Eight diagrams, Pah-kwa
-o
oo-o
= ^=
(4)
ir
The
A
(6)
Eight gods
(to
whom The
Shi H-wangti
jfc
offered ifr
sacrifice;,
Pah-shen
** ^)
Eight Genii or Taoist Immortals, Pah-sien
Pah-tsieh periods of the Chinese year,
A
A
If]
The
f||| The Eight
Eight
cyclic C7 )
"
characters employed in forecasting horoscopes,
Pah-tze
'
The Eight
|H
-g^
evils or sufferings,
Pah-nan
W-
fl
(
om which Kwan-yin
delivers mortals).
9
"%;
IQSU
/VWV\
or
The Nine heavenly mansions
Nine divisions of the heavenly
(1) (2)
The
sun,
In Sanscrit Rishis.
moon, and the 5 planets. Hermit monks, who, by dint of meditation and
body that
it is
asceticism, have so transformed their

indefinite period.
(3)
(4)
exempt from death
for
an
Chinese Taoists have borrowed the idea from India.
The
ears, eyes,
mouth and
lines,
nostrils.
whole and broken, said to be invented by Fuhai, and used for purposes of divination and geomancy. Heaven, earth, war, sun, moon, seasons, the Yin and Yang principles. (5)
combination of
(6)
(7)
1.
The commencement of the 4 seasons, the 2 equinoxes, and the 2 solstices.
Two
denoting the year, month, day and hour respectively. See Vol.
p.
30
XVII
sphere,
Kiu-kung
heaven, Kiu-yao
\ \
|f
j||
or Kiu-t'ien
j\^
(1)
The
Nine lights
of
(2).
10
The Ten heavenly stems, The Ten points of ^P 3

(
)
or Cyclic symbols,
Shih t'ien-kan
direction, Shih-fang
-f-
if
(4)
The
-f-
Ten great Rulers
of
Hades, Shih-ta-yen-wang
|^j
BE
(5)-
12
Sliih-eul ti-chi
The Twelve earthly branches, or duodenary cycle of symbols, ~ The Twelve animals of the duoden-f3>C (6)
ary cycle, Shih-eul siang-sliuh -f ZL
^ M
7)
Tne Twe ve
l
cyclic
(1)
Centre, North, North-West, North-East, South, South-West, South-
East, East
(2)
(3)
and West.
sun, moon, and the 7 stars in the constellation of the Great Bear.
I.
The
See Vol.
p. 142,
note
1.
(4)
The
4 cardinal points, the 4 intermediate ones, to
which are added
"above and below".

(5)
Yctma, the Indian Pluto, with his 9 attendants,
who
preside over
the state of the dead.

(6)
Combined with the 10 heavenly stems, they form the

a
cycle of 60,
employed by the Chinese from

of designating years
(7)
period of remote antiquity for the purpose

serpent, horse, sheep,
These are the
rat,
ox, tiger,
hare, dragon,
monkey, cock, dog and
pig.
XVIII
or horary genii, Shih-eul yuen-kiah teachers, Shih-eul ta-t'ien-shi
7C
heavenly
Ep-The Twelve
great
* * ftpThe ~
g"
Twelve
1 )-
divisions of the ecliptic, Shih-eul kung-ch'en -f
18
The Eighteen Arhats,or Arhans, Shih-pah Lo-han
+Ai|
C2 )-
28
The Twenty-eight constellations, or
pah-suh Z.
stellar
mansions, Eul-shihall
+ A
^-
These constellations do not

all
correspond
with our signs
of the zodiac, nor are they
included within 23
North or South
the
of the ecliptic.
They
and
p.
are interpreted as signifying
"resting-places"
of
the
sun
moon
358).
in
their
revolutions
Manual, (Mayers. Chinese Reader's
36
The Thirty-six auspicious
jg
(3).
stellar gods,
known
as T'ien-kang 3R
4
They
are
represented
by 9 dots, arranged in a scries of
groups.
72
The Seventy-two malignant stellar gods, called Ti-*hah ty ^C, enemies of man, and causes of all diseases and ailments.
These divisions, or mansions, mark the 12 places in which the sun (1) and moon come into conjunction, and are thus in some degree analogous to our signs of the zodiac. Mayers. Chinese Reader's Manual, p. 351.
(2)
The immediate
r
great disciples of Sahyctmuni.
In Chinese, they are

In large temples
designated as I"sun-cheh
% ^f,
worthies, venerable disciples.
their images are placed in attendance

(3)
upon those
of Buddha.
The
4,
Buddhists place these gods in the constellation of the Great Bear. however, that form the bowl of the Dipper, are specially called the
T'ien-kang
j.
See Vol.
III. p.
253, 285, 292.
XIX
IV.
Symbolical ami fabulous animals.

roc, or
1.
The golden-winged
bird
is
%.
This
sacred
of
it
to
is
"rukh", Kin-p eng-niao Sa.kyarn.uni, who borrowed it from

)]JJ
Vishnu.
It is said
A
to
picture
frequently found on Buddhist charms.

influences that cause diseases
(11.
ward
off all evil
2.
turtle,
The Ngao fjjj, or Kraken. A huge sea-monster, allied to the and said to have rescued Rw'ei-sing Jl from the watery
depths.
Taoist lore
also
ascribes
to
it
it
the function of bearing
up the
of the
earth, and
states
that
carried
away
Ihe
mountains
genii into the Eastern sea

209),
(2>.
Shi Hwang-ti j& Jl $? (B.C. 246;
who was an
3.
ardent Taoist, went to Chefoo

(3).
^,
the
in the
hope
of
of seeing this blissful Fairy-land, but failed
The Lion,
of his
Shi-lze
titles
|{jjj
-^
The
lion
is
emblem
Buddha, one
Sakya
lion,
tribe".
6
In
his
"Sakyasinha" , the "Lion of the repeated births, he was born 10 times as a

being
as
an elephant,
f
once as a hare, but never as a
woman, an
of wealth",
insect or a
4.
'Prea"
(4).
The Black Tiger, lleh-hu

iji$,
j&.
The "god
a
Tn'ai-shon |^
certain
is
represented
riding on
black tiger, hence a

is
charm, reputed
for securing
(5).
an increase of wealth,
called
the "black-tiger
charm"
(1) (2) (3)

(4)
See Vol. See Vol.
III. p.
208.
111.
p. 253.
note
1.
1.
China Review.
See Vol.
See Vol.
111.
Vol.
p. 2J(>
(Taoism).
p. 308. note 2.
(5)
III. p.
318.
XX
V.
Puns, the origin of
some charms.
The origin
quently based
of a superstitious practice or allusion is not unfre-
on a pun,
peculiar to a locality.
erroneous pronunciation of a word Thus the natives of KiangsufX. M* and other

or an
Chinese
provinces,
(1).
constantly
confuse the
"spirant"
with
the
"aspirate" h
to
This has caused such words as
"Hu" and "Fu"
be
similarly
pronounced, and
hence employed the one for the
other, as the Reader will see in the following examples.
Hu
"Hit"
fusing
is
it
g|,
a pot,
a jug,
is
pronounced
Fu
$jf,
(2).
a spell or
charm.
Hence the figure
of a
pot denotes a charm
In places,
where
not pronounced "Fix", the pun
is still
maintained by con-
with another
$$),
Hu ^,
to protect, to
guard.
Hu
charm.
butterfly, is
likewise
pronounced
Fu
%fr,
a spell
or
for
Hence the figure of a butterfly denotes a spell or

evil (3).
charm
preventing
Fuh
ifeg,
a bat,
is
is
frequently used as an
emblem
jjjg,
of happiness,
felicity,
because this word

fortune, prosperity
pronounced exactly
like Full
good
(4).
Wen
hear,
-${,
literature, being similarly
pronounced as
Wen ^,
to
denotes by allusion the

hears,
"god
laijl
of thunder", the Great
Master
who
Wen
T'ai-shi
^ ^
(5).
is a strong expulsion of breath, hence called breath or "aspirate". The "spirant" is a less "spiritus asper", rough strong breath than the "aspirate. Papillon. Comparative Philology, Oxford (classification of sounds, p. 34).
(1)
The sound denoted by h
(2)
See Vol. See Vol.
III. p.
III.
256.
(3) (4)
p. 318.
The bat
is
frequently
drawn
as the
emblem
of happiness, from the

5 blessings or
similarity of
felicities.
(5)
sound of the two words. Five bats denote the Williams. Dictionary of the Chinese Language.
III. p.
See Vol.
297.
XXI
VI.
Elemental and stellar gods
The departed soul, spectres.

1
Thunder, thunder-gods, or the "Ministry

,
Lei
f|f
are represented as follows
of the thunderbolt",
ifft*
*||The
:
3b
T'ien-kanrj 5^ jg,
constellation
Dipper, thus
and the bowl
of the
xn?
^Zj?
stellar gods,
The 72 malignant
Ti-shah
jfc
f$, thus
Thunder and lightning charms operate with more tremendcontains the component ous effect than others. The character Lei alone remains. The rain, but this is frequently omitted, so that
4
projecting
spiral
part signifies the flash.

flashes.
An
increase of effect
is
obtained by writing two

all
(1).
Such
a display of
power overawes
themselves
evil
influences,
and
:
We
have thus
forces spectres,
Kwei
J{|,,
to hide
A
As the shades
are
of the dead,
Kuei j^|, roam abroad during

ft (2),
night, they
sometimes represented by the moon, Yueh

(1)
the orb of night.
De Groot.
See Vol.

237, 239, 250.
of China.
Vol. VI. p. 1040 (The
War
against spectres).
III. p.
(2)
XXII
VII.
of charm-writing. Archaic, fanciful, and abridged forms
r
command
The expression Ch'ih-ling

of a god, is written
fjj
:
thus
^,
to
command,
order, special
2
is
The
final
:
term of
charm, Yiu
written thus
r^
henceforth, forthwith,
X
3
*x*
word, Yik-p'ien
is
The
signature of a god, or his pledging his
Chung-sin
fe
,fr,
:
denoting each character
thus abridged,
mere stroke fancifully
&
V7
a
<C
The
radical
<jjt,
Rung ^,
bow, being a component part of the

jj|
character
Chang
denotes frequently Chang Tao-ling
j!ff
^,
or
Chang T'ien-shi
jig
frjj,
times also Maitreya, Mi-leh-fuh ^

part of the character
Chang, the "Heavenly Master" (1); somethe first %)} f$ (2), as it forms
Mi
jjff.
(1)
The
first
all
official
inscribed on
(2)
charms.
head of the Taoist magical church. Mayers. Chinese Reader's Manual,
His
p. 10.
name
is
the world.
of
The "Merciful One'', who will succeed Buddha in the government of He now resides in the Tuchita heavens, from which after a lapse 5000 years, he will descend to the earth and open a new era. Eitel. Handp.
book of Chinese Buddhism,
70. Vol.
III.
p. 252.
XXIII
LIST OF FOREIGN
WORKS
CONSULTED FOR THIS THIRD VOLUME.
Rudiments du Parler Chinois.

Textes Historiques.
L.
Folk-Lore Chinois Moderne.
Synchronismes Chinois. The Folk-Lore of China.

Chinese Folk-Lore.
Vegetarian Sects.
China and Religion.

Studies in Chinese Religion.
Chinese Buddhism.
Buddhism
in China.
Catena of Buddhist Scriptures from the Chinese.

in China. of Chinese
Four Lectures on Buddhist Literature
Hand-Book
Buddhism.
and Popular Aspects,
in
Buddhism
Buddhism.
Its Historical
Three Lectures.
Buddhism
as a Religion.
Calendar of the Gods in China.

Social Life of the Chinese.
Chinese Repository (Canton. XX Vol.) The Chinese Recorder (Shanghai).
The China Review (Hongkong). The Religious System of China The Li Ki

or
(VI Vol.)
J. de Groot. J. Legge.
Book
of Rites.
The Shi King or Book of Poetry. Memoires concernant les Chinois (XVI
Lettres
Edifiantes
et
Id.
Vol.) Jesuit
Missionaries
in
Peking.
Curieuses (Vol. IX-XIII
on
China).
Jesuit
Missionaries in China.
Lettres de Jersey (1880-1914).
Shanghai Jesuit Mission.

1886). De Groot et Chavannes.
AnnalesduMuseeGuimet (Vol. XI-XII.
XXIV
Revue de l'Extreme-Orient.
Chinese Reader's Manual.
H. Cornier.
W.
(New
Edition).
F. Mayers.
Notes on Chinese Literature
A. Wylie.
Syllabic Dictionary of the Chinese
Language.
Williams.
H. A. Giles.
Id.
Chinese-English Dictionary.
Chinese Riographical Dictionary.
De Natura Deorum (On the Nature

Metamorphoses. La Cite Antique.
of the
Gods. Rook
III.
Cicero.
Ovid.
Fuslel de Coulanges.
The Religions
et
of the Ancient
World.
<.
Rawlinson.
J.
Magie Magisme (Bruxelles, 1913). La Religion des Primitifs [Paris, 1909).
Fred. Bouvier, S.
Le Roy.
J. G.
The Golden Rough. 2 Vol. London, 1914. Magic and Religion (London, 1901).
Frazer.
A. Lang. A. R. Marett.
l
From
De
Spell to Prayer (London, 1904).
S Augustine. (Rook XIX). Chinese Philosophy and Magic (London. 1911). H. Chatley.
Classical Dictionary.
J.
Civitate Dei
Lempriere.
Smaller Classical Dictionary of Biography and
Mythology.
w. Smith.
XXV
CONTENTS.
FIRST PART
VOLUME
III.
Preface
Principal elements:
MX
cosmic, mythological and symbolical em-
Page.
ployed in Chinese
charms
Contents
X-XXIV XXV-XXVIII
Literal explanation
and
full reading-
of
all
charms
contained in this volume.

7.
Taoist
.
charm
for hastening delivery
229
231
bis
Another
efficacious
charm
for hastening- delivery

...
30. 32. 35.
Purifying charm bestowed by Lao-tze
232
233
234
36.
37.
43. 44. 45.
Charm assuring a happy rebirth Charm for helping wandering souls to obtain rebirth ... ... Charm opening the portals of the Buddhist paradise Charm informing the ruler of Hades Charm for the benefit of a woman who died in childbirth
235
236
237
Charm delivering from Hades the soul of a person hanged 239 Charm delivering from Hades the soul of a person who
has been assassinated
240
soul
of a person
46.
Charm
delivering the
harassed by
evil
spirits
241
47.
Charm
suit
delivering from
Hades the victim
of an unjust law-
242
for
48.
Charm
delivering
person
who
died
of
wounds
or
ill-treatment
49.
243
the waters the soul of a drowned
Charm rescuing from

person
244
XXVI
Page.
50.
Charm
Charm
hastening the rebirth of a
person
who
died in
945 ^
prison
51. 52.
for the benefit of a victim of
calumny
poisoned by doctors'
246
Charm
for
the benefit of a person
prescriptions
65.
^7
in the Centre
Charm
rescuing from the Buddhist purgatory "P'o-ti-yuh"
Suspended
248 249
...
towards the North

,,
towards the East towards the South
250
251
,,
,,
towards the West
252 253
66.
67.
Demon-expelling charm
Exorcising
charm employed by Taoists, when rescuing

254
departed souls
68.
70.
Demon-expelling charm employed by Taoists
255
Charm
protecting from
fire.
71.
Suspended towards the East towards the South ,,

,,
256
257
72.
73.
74.
towards the
West
North
258
,,
towards the
259
260
,,
in the Centre
77.
Charm
rat
for curing a person born in the
"Tse" year
of the
262
for
78.
Charm Charm
tiger
curing a person born in the
"Ch'eu" year
of
the ox
79.
for
263
"Yin" year
of the
264
for
80.
Charm
hare
"Mao"
year of the
265
for
81.
Charm Charm
"Ch'en" year
}'ear of
of
the dragon
82.
for
266
born in the "Sze"
the
curing a person
serpent
83.
267
person born in the
Charm
horse
for curing a
"Wu"
year of the
oco
XXVII
Page-
Si.
Charm
for
"Wei"
year of
the sheep
85.
269
Charm
for curing a person born in the
"Shen" year
of the
86.
monkey Charm for curing

the cock
270
a person
born in the "Yiu" year of

271
87.
Charm
for curing a person
born in the "Hsuh" year of
the dog
88.
272
born in the "Hai" year of the
Charm
hog
for curing a person
273
274
275
89.
90.
Charm
preserving from an epidemic, 1907 Another charm for warding off epidemics
off
91. 92. 93. 94.

95.
96.
Taoist charm for warding
contagious diseases
276 277
Charm curing from cough
97.
98.
Charm for stopping vomiting Charm for relieving excessive throbbing of the heart ... Charm for expelling typhoid fever Charm for curing persistent stomach-aches Charm curing from dropsy Charm curing all kinds of heart trouble, headaches and
dyspepsy
278
279 280
282
283
284
285
99.
Charm
similar to the preceding one

relieving from
100.
Charm
cough
286
287
101.
102.
103. 104.
105. 106. 107.

108.
Charm for healing sore eyes Charm curing from asthma Charm for relieving mucous expectoration Charm for relieving inflammation of the lungs and Charm for stopping persistent perspiration Charm curing from
Another charm
fever
for allaying fever heat
288 289
chest
290
291
292 293 294

295
Charm
for dispelling sadness
and anxiety
109.
Another fear-dispelling charm

Anti-delirium charm
110.
111.
112.
296
pains
Charm for assuaging abdominal Charm curing from diarrhoea
297
298
XXVIII
Page.
113.
Buddhist charm
for
hastening delivery
299
114.
115.
Another anti-delirium charm
300
of
Charm Charm
for
reducing swelling
for
the limbs or body
...
301
113. 117. 118.

119.
120.
Buddhist charm
curing sore eyes
302 303
304 305 306 307 308
protecting from malevolent ghosts
Charm curing from an unknown or extraordinary disease Charm for stopping bleeding from the nose
Charm
for healing breast-sores in
suckling
women
...
121.
Charm
for protecting
women when nearing confinement
122. 123.
124.
125.
Buddhist charm assuring a happy delivery Charm for curing stiches in the side
309
...
Charm curing aching
of the
stomach and
gastritis
310
311
Another soul-restoring charm

Buddhist nostrum curing all kinds of disease Taoist nostrum curing all diseases
126.
127.
312
313
314 315
128. 138.
139.
140.
Charm Charm
preserving from the

of universal efficacy
effects of
sun-stroke
144. 145. 150.
Charm bestowing heavenly consolation Charm assuring protection to a new building Charm for obtaining an increase of fortune Charm
for obtaining protection at sea
316
317
318
319
320
Luck-bearing charm obtained at Kiu-hwa-shan
229
CHARM
Couched
in
.V 7.
FOR HASTENING DELIVERY

(2).
( 1 ).
thunder and lightning form

/.
Literal explanation of terms.
f&
Lei, thunder, lightning
(3).
The upper part

of these
of all characters, that enter into the composition
charms,
is
the abridged form of the word Lei
|{f,
lightning.
The apparition
of lightning is always
accompanied with power and
appalling rapidity.
Similar are the effects of this charm, which
invokes such a mysterious agency.

)w,
Hsien,
Ling,
all,
totally,
reaching everywhere.
HE
I$f
effective,
powerful.
W
all,
Wu-ning-chi,
nothing
can
impede,
obstruct
its
action
irresistible.
Hf
ft totally
Yun, the clouds.

P'u,
universal,
into rain.
f/ua
is
understood.
rift
P'u-kwa jt
re-
changed
The cloud,
by the lightning,
solves itself into rain.
5U
Jii,
likewise,
in
a similar
manner.
her
Be
it
thus for this

enable
woman
in labour;
may
the lightning open
womb, and
her to bring forth her child!

77.
Full reading of the
text.
As
lightning, that most powerful and irresistible element, rends

it
the cloud and dissolves

this
into rain,
so
may
it
open the
womb
of
woman
(1)
in labour,
and hasten her

Efficacious
II.
deliverv.
See Vol.
I.
p. 6.
charm
for hastening delivery.
Ts'ui-
sheng ling-fu #g
(2)
#.-Vol.
p. 192.
The use
of thunder and lightning
charms
is
an essential part of the
magic
tres).
of Taoist religion.
De Groot. Vol. VI.
p. 1040 (The
War
against spec-
Thunder, according to the Chinese, Yang coming into mutual collision |5 (^ ] |5J
(3)
is
pjjr
produced by the Yin and

flf)
J5c-
230
Note.
Thunder,
as the Chinese
roll
say,
is
"the gread
voice
oJ"
Heaven";
its
majestic
inspires
with
involuntary
terror.
Jts
power
is terrible,
it
and nothing can be compared
to the rapidity
with
which
three
acts.
feelings
Terror, power and rapidity of action, such are the which Taoist priests, Tfio-^hi ~jz, propose to
develop.
Thunder,
according to their
tenets,
strikes
fear
into
the
demons, shatters their resistance, and obtains the desired result

with lightning rapidity.
find the
It is for
f[,
this reason that
the
in
reader shall
the
word thunder, Lei
employed frequently
compo-
charms, and especially in those used in difficult and urgent In the eyes of Taoists, thunder has also another mysterious cases. and means the "superhuman ministry" or assembly of gods, sense,
sition of
who
preside over winds and storms (1).

It is,
therefore, the gods of
thunder and storms who arc influenis
ced through the agency of the charm, and on this principle

its
based
all-powerful efficacy (2).
(I)
See Second Part, where
full details will
be given on this Ministry.
charms and -spells, Taoist priests, in all ages to this day, have made thunder, rain and snow, or stopped rainfall and made lair weather". De Groot. The Religious 1025. System of China. Vol. VI.
(1)
"By means
of
p.
*
$
3fc
T^X
;%
N 7
4
B
-ix*
-#
#f
/
<**=
N 7
bis
fr
/
231
CHARM \
7 Ms
.
ALSO FOR HASTENING DELIVERY

(I).
I.
03
Lei, thunder.
It is a
This
is
the same heading: as in the prece-
ding charm.
mandate, an order, despatched by the "Ministry
of the thunderbolt'', for the purpose of
Iff
3rr
Kiai, opening;, rending; (the
womb).
obstacles be waived.
Wu,
none, nothing.
Let
all
$k
s\-
Chan, promptly, quickly.

Eul,
homonym
of
^,
also
pronounced "Evil", and mean-
ing thou, thine.

)\T.
Tu, the womb.

to
5E Sheng,
bring forth, to be born.
77.
Full reading of the
text.
We, the gods presiding over the "Ministry of the hereby command that the womb of So-and-So be rent
obstacles be waived,
forth
(2).
thunderbolt",
open.
Let
all
and
let
the expected child be promptly brought
(1) (2)
See Vol.
I.
p. 7.
Another
efficacious
charm
for hastening delivery.

is
The power
call
it
attributed in China to spells and charms
we may
unlimited.
De Groot.
of China.
so great that Vol.
VI. p. 1024.

V
30.
2:52
Bl LAO-TZE
(1).
PURIFYING CHARM
/.
BESTOWED
H
%fc
San, the Three.
3 Kiao-chu,
Teachers of religion, thai
is
.,1
Taoism. The
three teachers of actual
Taoism are:
in
Yuen-she T'ien-tsun 7U #f
(the
Beginning, honoured
Heaven), Lao-tze
and
F'tXTig
Hen
Kiao-chu fe
This charm
fc
the universal teacher of religion). (
is,
therefore, an order
emanating from the
Three
sovereign teachers", and

Jt
commanding
of
Wfy
Yuh-shen, the gods
Hades
(to
seize immediately).
Hwun,
the ghost, the shade.
Shen, the body, hence the soul and body of the deceased,
and plunge them into the pond (outlined at the foot of the charm), in order that they may be purified from all stain of sin.
Full reading of the
//.
text.
The Three Great Teachers

present written
of living
of Taoism command through the charm the gods of Hades (2) to plunge into the pond waters, the soul and body of the deceased, and purify him
all
therein from
stain of sin.
(1) (2)
See on Lao-tze and this charm, Vol.
I.
p. 70.
Amitabha, Ti-ts'ang-wang, Yen-wang, and the ten inferior gods
who
preside over the ten divisions of the Infernal regions (See
Book
I.
p. 64, 70,71).
3-
N32
\%
fj
233
N" U2.
CHARM ASSURING A HAPPY REBIRTH

/.
(I).
^
^ Ep
p Luh-kiah, the gods Luh-kiah. The gods Luh-kiah, and Luh-ting -^ "J* (2) are twelve Taoist genii, corresponding
Yuen-hiah j
a mother.
E|3
to the twelve
of the
Buddhist
religion.
"Pf
Mu,
"F
The
in
Tze, a child.
six of the
Kiah gods promote at first the conception the womb of a mother, and then preside over its
child
birth
in
the
second part of the charm.
Ml
K'itin, the plaited

is
skirt
of a
woman's
dress,
a petticoat.
This skirt
generally composed
of eight plaits or folds, represented
by the eight hexagons of the charm.

allows the child to come forth.
This skirt, on being opened,
\1
Men, a
gate, a doorway.
//.
Full reading of the charm.
The
rebirth)
six
into the
Kiah gods are ordered to introduce the child (in a new womb of a mother (3), and opening her skirt, allow
the new-born babe to
come
forth.
(1)
I.
See the doctrine of the metempsychosis by ""way of rebirth".
Vol.
p. 137.
(2)
According to the doctrine of the Taoists. the gods Luh-kiah and Luh-ting can move mountains and empty the seas ; l]\ -^ ~J pT \.\ % $] #|. Williams and Giles translate ^P Luh-hiah by the gravid uterus, six
jJL|
months gone with child. The excarnated soul that seeks (3)
pregnant woman, and animates the
soul.
to be
reborn enters the

far
womb
of a
foetus,
which so
had but an
inferior
Frequently it enters into the foetus in the latter stage of pregnancy, and then childbirth is generally advanced (Vol. I. p. 137).
234
No 35.
CHARM FOR HELPING

(1).
WANDERING SOULS TO OBTAIN REBIRTH

;.
Ling.
First character of the
name
g^^t.
San-ts'ing
It is
written in a neglected
of
Ling-pao T'ien-t&un running hand style. The

of
-mystic jewel, honoured
Heaven",
is
one of the "Three Pur. ones-,

(2).
azure the spirits inhabiting addressing himself to his inferiors, so his orders are couched little about Hue writing, and
the
vault, cares
ft*
or
Taoisl Trinity
This majestic
Worthy,
in a very abbreviated form
and
in
neglected
handwriting.
Orders
are therefore given
fH
$$C
all despatch. Fei, to proceed quickly, to act with
liberate. Kiu, and rescue, save,
^
^
3C
Hwun,
Nan,
Nil,
the souls.
of
men
and women.
Note.
This
charm shows how Taoists have borrowed from
This
Buddhists, and adopted their belief in regard to wandering souls. share in is, no doubt, largely due to the desire of securing a
the profits of the trade (3).
//.
Full rending of the
text.
Ling-pao T'ien-tsun
f|f
JJ
jjf^the
"mystic jewel, honoured of
Heaven", hereby orders the gods and spirits of Hades, to rescue the
wandering souls
of
men and women, and
lead
them
to a
happy
rebirth.
(1)
See
Vol-. I. p. 77.
Opening the ceremony of the Lemuria
for
the
benefit of
(2)
wandering souls.
II.
See Vol.
note:
the Taoist Trinity and the three Taoist heavens.

rise to a profitable trade,
(3)
The use
of
charms gives
and when
it
occa-
sionally languishes, alarming tales about dangerous spectres are circulated.
De Groot.
of China.
Vol. VI. p. 1059.
SB
* rik
**L
-*c
^
PI
N36
9
*.
ri
235
V
36.
CHARM
OPE!\I.\G
THE PORTALS
(I).
Ol
THE BUDDHIST PARADISE

/.
Literal explanation of term*.
22.
%% San
kiao, the three religions.
Frequently three horiat
zontal lines, or the
three
marks juxtaposited
the
heading of a
charm, indicate the "three religions" of China: Confucianism,
Taoism
three
and Buddhism.
An
religious cannot fail

flf]
despatched collectively by of a result. These three religions order
order
these
K'ai, to open
\1
JFi
Men, the
gate, the door.
T'ien, of heaven.
TJ
Men, and
ofpt
also the gate

(2),
%
spirits.
Ti-yuh
of the earthly prison (the
Buddhist purgatory).
/j Yueh, the moon, moonlight. Disembodied souls, wander, as a general rule, during the night, hence the character Yueh ft (moon) is used to denote all departed
py Ch'uh,
to
go forth, to come out from.

//.
Full reading of the
text.
The "three religions" (Confucianism, Taoism and Buddhism) order to throw open the portals of heaven, and let the victims of
Hades
sally forth in the night
and enjoy perpetual happiness
(3).
jff
The
intelligent reader can see hereby,
how
Taoists,
Tao-shi
i,
have utterly no shame, and borrow from the religious systems
of others,
whatever
may enhance
the value of their wares.
They thus
afford the literati
and pious Buddhists every opportunity for using
their charms. See Vol.
(1)
I.
p. 78.
Charm considered
as the
"key
of heaven".
(2)
Corresponding to the Sanscrit "Narctkct", the abode of wicked men.

I.
See Vol.
(3)
p. 152.
note
1.
See on the Buddhist paradise.
Vol
I.
p.
130.
236
No 37.
INFORMING THE RULER OF HADES

I.
(I).
f/j
or Imperial Ch'ih, an order, a special
command.
2
.
J| ^J San-hwang-kiiin,
Three Principles.
of the -'Three Rulers"
the
U
Hf
Yun,
Lei,
(to
the spirits presiding over) the clouds.
and the thunderbolt.
Kiai, to open, to release.
Hwun,
ji{
the soul.
Yuh, a prison, Hades.

77.
Full reading of the
text.
Special order of the
"Three Rulers"
to
to the spirits presiding over
the clouds
and the thunderbolt
release
from
Hades such and
such a soul.
This charm
is
common
both to Buddhists and Taoists,

therewith.
Taoists
as
well
it
as the letter of information delivered

in various parts of these provinces.
employ
Yen-wang. See Vol. 1. p. 70. note 1. These are the ancient legendary emperors of China, Fuh-hsi, Shennung and Hwang-ti. In Taoist mythology they represent also a triad of subordinate divinities, who preside over heaven, earth and water. They are
(1)
(2)
said to send
down good and

China, p. 115).
ill
fortune on men, and save the lost (Edkins.
Religion
Kiiin
in
added to the name
is
a term of respect,
and answers
to
our, Sir,
gentleman (Williams. Dictionary of the Chinese Language).
N 37
*fr
ft
i ?r$t
N43
if
ft fy%>fa a
ff
237
N
43.
CHARM FOR THE BENEFIT OF A
WO MAIN
WHO
/.
D1EI> IX
CHILDBIRTH
(1).
It Chuh, bamboo.
PR
Tz'e,
a
prickle,
a thorn
on plants.
j^,
The combination
of
these two characters form the
word Cifih
which means an order
emanating' from a sovereign.
Here the order emanates from Ling-
the "mystic jewel, honoured of Heaven", pao THen-tsun 1$., 3)1 one of the "Three Rulers" presiding over the Taoist heavens (2).
IE
ity, to
Chu, here employed order as invested with
for
all
Tso-chu
f$(
2fe,to act
with author-
powerfulness.
presiding over the thunderbolt
of thunder),
(the
3 Hf
(3),
Wu
lei,
the
jjj|
five spirits
namely Lei-tsu ff
ruler
of thunder),
Jjjl
(the father
(the
Tien-mu ig -^
of the
Lei-kung ff mother of lightning),

pf
jfj
Fung-peh
(the
ruler
wind), and Yii-shi
(the
master of the rain).
J\
is
Ylieh, the
moon.
In superstitious terminology,
the
moon
taken figuratively for the
night,
and through extension
for the
shades of
the dead, Kwei fy, who roam about during night time.
z^,
as
The moon, therefore, signifies here "Kwei-hwun" %, of the unborn child, that never saw the light of day,
died
before
the shade
its
mother
bringing
it
it
forth.
its
The gods
of
the
thunderbolt are
ordered to extract
to
from
mother's womb, and for that purpose
produce the pangs of childbirth.
(1)
See Vol.
I.
p.
8tj.
Ceremony rescuing from the "bloody pond"

in childbirth.
2.
the
souls of
(2) (3)
women who
See Vol.
II.
have died
p. 20li.
note
the Taoist Trinity.
- Vol.
III. p.
234.
Taoist mythology resembles, in several points, that of
many heathen
nations. Some of its divinities personate beings supposed to reside in the various departments of Nature. One of these divinities is called the "Ruler Edkins. Religion in of thunder", and another the "Mother of lightning".
China, p. 105.
238
1$
Ch'en, for Yih-ch'en
|$,
crisis,
fit,
as in
violent
pain, such as a
woman would
//.
experience in childbirth.
Full reading of the
text.
The all-powerful, Ling-pao T'ien-tsun ft jf 5R

jewel,
H-
the "mystic
honoured of Heaven", hereby orders the five gods presiding over the thunderbolt, to extract violently from the womb of the
mother the soul of such and such an unborn child.
The reader
will
not
fail to
tained by pagan Chinese.

the welfare of the mother.
of the
remark here the quaint ideas enterThis charm seems to take no concern in
In the order issued, mention
is
made only
.
unborn
child.
Now,
is
the necessary condition of the release

of
>|
the mother from Hades
the welfare
the
child,
so
that
before
to.
considering her case, the soul of the child must be
first
attended
The unfortunate mother, who

in the eyes of
dies in childbirth, is regarded by
pagans as an object of execration, the mere aspect of whom is odious " Heaven and On the tumulus raised over Earth".
her grave,
is
occasionally placed
an old umbrella maintained open
Its purpose is to hide the impure by means of a clump of earth. and sullied corpse, which offends the regard of Heaven (I). This
custom
is
particularly
4b-
prevalent at
T'ung Chow jS
jt|,
in
North
Kiangsu fx
(1)
See Vol.
I.
p. 57.
p. 84, 85
p.
153,
where these Buddhist tenets
are also exposed.
JL ffli.
M
N" 44
$*.%i &
&e
^
*#r
239
N 44.
CHARH DELIVERING FROM HADES

(I).
THE SOLI OF A PERSON HANGED

I.
rE Chu,
the god
a lord, a sovereign.
The
ruler of the underworld is
Yen-wang |g
3, called also
Kwei-chu
^,
the "Lord of
Shades".
Let Yen-wang, therefore, order
/j
Yueh, that the moon, the night, during which shades roam
itself (2
.
abroad, the shade

7T*
halter
Tsing, a well, a deep
pit.
In mystic style,
|f| $j|,
it
represents a
it
tied
round the neck,
King-sheng
hence
signifies
here the person hanged with a cord round the neck.
Yin, to lead, to bring forward.

T'ien, heaven (to heaven).
yK.
56.
HI
Wu-ts'ai-yun, the five-coloured clouds

77.
(3).
Full reading of the

the
text.
Yen-wang \^
^,
Ruler of Hades,
is
hereby ordered
to
conduct to the Buddhist paradise, wafted on the five-coloured clouds,

the soul of So-and-So,
who has been hanged.
See Vol. I. p. 88. According to Buddhist doctrine, all persons who (1) have committed suicide are confined in a special place called "the city of suicide victims", and cannot be released therefrom except through the ministry of
(2)
(3)
Buddhist priests. See Vol. III. p. 237.
The Wu-ts
ai 3L
&
or five colours, are blue, yellow, carnation, white
and black ("Williams.
Dictionary of the Chinese Language).
240
I*n
45.
CHARM DELIVERING FROM HADES THE SOUL

(1).
01
A PERSON WHO HAS REEN ASSASSINATED

J.
^} Kung,
of
bow.
is
Here the
classifier, or first part of
the
name
Chang 1, that
ftp,
Chang Tao-ling
of
^M
(2),
t, or
Chang T'ien-shi
which
the
Ji
Chang, the "Heavenly Master"

belongs
to
head of the Taoist religion.

in
This
the class
spirit
charms,
great
and gives his orders. "Heavenly Master" comes forward personally,
JH
killed.
Jfll
where Ch'ang-ti, the place
the
murdered person was
$$
Mfe.
Fen
ti,
a burial place.
coffin.
$j|
7$
Kwan-tsai, a
J{
Jen, a
man
(the person assassinated,
whose corpse
is
here
represented at the end of the charm).
//.
Full reading of
3^
the.
te.xl.
Chang T'ien-shi
proceeds personally to
(j||
gjjj,
the
place
"Heavenly Master", where the murder occurred, and

Chang,
the
orders the victim's corpse to be encoffined and buried forthwith.
in the air,
I. p. 89. The soul of a person assassinated roams about and pursues the assassin to be avenged on him. The encoffining of the corpse seems to fix the wandering soul in Hades. The same idea prevailed among the Greeks and Romans.
(1)
See Vol.
(3)
See Vol
II.
p.
158.
note
2.
241
X" 46.
CHARM DELIVERING THE SOLI- OF A PERSON HARASSED RY FAIL SPIRITS (I).

/.
^; Kung, a bow.
first
Here, as in the preceding- charm,

jjf
.
it
is
the
part of the
name Chang
;jg
jjfi
written thus in an abbreviated form.
Chang Tao-lihg
-jjfl
^ therefore comes forward and orders.
Pu, to pursue, to capture.
"7^.
Yao, the demons, "spooks", who have spirited away the

Jen. of this man.
life.
J\
II.
Full rending of the
text.
Chang Tao-ling gg ^f | comes personally

eficent spirits,
It is
to
capture the mal-
a well
who have caused the death of this man. known fact that Chang, the "Heavenly
and
killer of
Master",
is
famous
expeller
demons
(2),
and that he pursues and
punishes them for and his successors
their misdeeds.
Frequently, in Taoist annals, he
are represented holding" in their hands a
"magic
kinds
mirror" Chao-yao-king Bg
of spectres.
(3),
whereby
they detect all
The vulgar generally
believe that they can reallv
unmask
and capture these maleficent beings.
(1)
See Vol.
1.
p. 00.
Where
this
charm
is
found printed on yellow
paper.
(2)
His portrait
is
often suspended in houses
and rooms, as also on

5"'
outer walls, especially at the
midsummer
festival
(about the
June).
He
is
represented as a black, grim-looking, awe-inspiring figure, often seated on a He brandishes a sword tiger, the typical devil-destroying monster in China. received from heaven, and holds before his breast a "/iiouft" J, symbol of
office for courtiers in
ancient times.
De Groot.
of
China.
(3)
Vol. VI. p. 1184 (The
War
against spectres).
Mirrors have peerless virtue for detecting spectres in animal shape. In ancient times, ti-avelling Taoist doctors used to protect themselves by
magic mirrors fastened on their backs.

mirrors).
De Groot.
loc.
cit.
p.
100 (Magic
242
!V 47.
CHARM DELIVERING FROM HADES

(I).
THE VICTIM OF AX UNJUST LAWSUIT

/.
3E Wang, a king, a ruler. sits wang ||] 5, who comes and

in order to avenge.
Here,
the ruler of Hades,
Yen-
as judge at the grave of the victim,
7U Yuen,
heightens the
flower vase,
the
Commencement,
the First Cause.

It
This character
effect of
the written charm.

eye.
is like
an ornamental
is
which charms the
The character
similar
in
sound with another Yuen

expression Shen-yuen
%, which %, to judge,
enters into the formation of the

to
redress
an
injustice,
wrong.
iJC
"""*
There
^6
is
obviously a pun on the word.
Fen-ti, a burial place, a grave.

thereto)
J% Eul-kwei, (summoning
ghosts.
the
two contending
//.
Full reading of the
text.
Yen-vtang
his
HI]
3:, the ruler of Hades,
summons
to
appear before
judgment
seat, at the
tomb
of the
victims,
the two
contending
parties, in order to settle the disputed point raised

to the site of a burial place.
between them as
in
The reader must know that in China families frequently engage long and expensive lawsuits concerning the site of old graves. The
custom of burying the dead in the midst of the fields, as each one pleases, and the prevailing influence of geomancy, "Fung-shui" JH, yj^,
are powerful factors in stirring
up hatred, which ends frequently only
by the death or the
final
ruin of the contending parties.
(1)
See Vol.
I.
p. 91.
Whei-e this charm
is
found printed on yellow
paper.
~^3
fe-
JJM^tf
&^
N48
* * &
ML
243
CHARM FOR DELIVERING A PERSON WHO DIED OF WOUNDS OR ILL-TREATMENT

\
IS.
/.
1 ).
/"*
Shi, a corpse, the corpse of the deceased (near
which stands).
head- of the
3ft
Chang, Chang Tao-ling
ffi
}f t,
the
official
Taoist church.
^7/
^f
Ch'ih-ling,
who
specially orders.
JH ^, San-hwun,
~tu
the three souls.

i,e,
ty%
Ts'ih-p'eh, and the seven senses;

(2).
the corpse of
the deceased
FJ
Siao,
homonym
//.
used for Siao f$
to deliver from, to heal.

text.
Full reading of the
Chang Tao-ling ip |? (official head of the Taoist church), comes personally beside the corpse of the deceased, and orders the
wounds
(1) (2)
of his soul
and body
to be healed.
See Vol.
1.
p. 92.
ZJfc
The Hwun
n?T
chi
ft.
M W
Taoist Yin ^",

edition
P'c/i bj& arc thus described in the Sing-ming Kweion the government of the inner man), written by the (treatise of the Sung dynastj'. It was first printed in 1615, and another
and
was issued about 1670, in a large and handsome style. Wylie. Notes on Chinese Literature (Taoism), p. 222. The Hwun fjfa (soul) emanates from the Yang [^, or bright principle in Nature; the P'e/i $%, from the Yin pjj, or dark principle. The Hwun is manThis has a twofold movement, expansion (breath). by the K'i and contraction, or inspiration and respiration. Man inhales air through the nasal organ, and expels it through the mouth. Inspiration is the expansive
ifested
power
ciple.
of the active principle, respiration the contraction of the passive prin-
The P'eh
$% is the manifestation of natural energy,
and
this energy
and the ear hears; vision has also its active and passive aspect. is caused through the working of the active principle, and hearing through
sees
The eye
the working of the passive principle. The tripartite Hwun %%_ and the septempartite
eh
6JI
is
a peculiar Taoist
new psychological tenet, opposed and the orthodox school of Confucian philosophy.
doctrine, a
to the doctrine of the Ancients,
De Groot.
The Religious
System
of China. Vol. IV. p. 70
(On the multiplicity of the souls of man).
244
IV"
49.
CHARM FOR RESCUING FROM THE WATERS

(1).
THE SOUL OF A DROWNED PERSON

/.
fj
orders are given. Ch'ih-ling. special

to the spirits (2).
J% Kwei,
7jt
Shlli, of the
water
(to
rescue from the watery element with
the instrument represented on the charm).
JH
San-hwun,
77.
the three souls (of the victim).
Full reading of the charm.
The
spirit of the
(3)
waters
is
hereby specially ordered to rescue
the three souls
of such
and such a drowned person.
(1)
See Vol.
I.
p. 93.
Charm
for the benefit of
drowned persons.
all
(2)
mated.
spirits.
According to the Cosmic notions of the Chinese, The sun, moon, stars, clouds, winds, rain, have
Others control
the
year,
Nature
is
ani-
all
their presiding
the
seasons,
months,
hours and days.
Mountains, hills, rivers, streams, have their gods. 'J'aoists represent these under the most uncouth forms. De Groot. The Religious System of China.
Vol. VI. p. 929.
(3)
See Vol.
III. p.
243. note 2,
where
this doctrine is held to be heterodox.
246
N 51.
CHARM FOR THE BENEFIT OF A VICTIM

OF CALUMNY
/.
( 1 ).
7 Kung,
\,
a bow.
Classifier or first part of the character

<jjt
Chang
1
that
is
Chang T'ien-shi
frjj,
Chang, the
"Heavenly Master
'.
j ^t
Ch'ih-ling, specially orders.
god of thunder, or Lei-kung ',!i 2V< whose two With one hand, arms are represented on the charm. outstretched he brandishes his iron mallet, and in the other holds a chisel (2).
Hf
Lei, the
3f
Sheng, a sound, the rambling of thunder.

//.
Full reading of the
text.
Chang T'ien-shi
specially
jjj|
^
of
gjjj,
Chang,
the
"Heavenly Master",
orders the god
thunder, Lei-hung fg
^,
to
hurl
his
bolt at the calumniator.
(1)
See Vol.
I.
ering them
tors.
(2)
justice,
calumniated persons, rendrestoring their reputation, and punishing their calumnia"

p. 95.
Charm
for delivering
who
in
The Chinese animate thunder and lightning, and worship the gods preside over these phenomena. The thunder-god is represented as a being
shape and appearance much like a cock, having four claws to each foot, and two hands proceeding from under the wings. In one hand, he holds a
mallet and in the other a chisel.
II. p.
Doolittle.
Social Life of the Chinese.
Vol.
301 ^Concerning thunder and lightning).
5. r-fiL^ff
fo
/*V
m
N51
f?
^3
ik
&
5.
ff
tf#*
N 52
&* ^ykwh
247
\
52.
CHARM FOR THE BENEFIT OF A PERSON

( I ).
POISONED BY DOCTORS* PRESCRIPTIONS

/.
Chang, that is "Heavenly Master 12).

jj||
"
Chang
T'ien-shi
"jjf
ftp
Chang,
the
W)
~^1
I?
Ch'ih-ling, specially orders.
plf
San-wan,
(to
proceed
to)
the three
bends of a
river,
that is to take the clean
water of a running stream, and wash.

(3).
JH Kwei,
the ghost, the shade of the departed
//.
Full reading of the
text.
Chang Tao-ling
of a
*j|)|
jf|
|?
specially orders to take the pure water

of the
running stream, and cleanse the soul poison which has caused his death.
departed from the
(1)
See
Vol.
I.
p.
quack-doctors of China
See Vol.
!,
The insensate treatment of patients by the 96. makes countless victims. This charm is designed to
have been stricken down by death.
Vol.
111. p.
relieve their souls, while their bodies

(2)
(3)
II.
p. 158. note 2.
241. note 2.
The
spirit of a deceased person, a ghost.
Williams.
Dictionary
of the Chinese Language.
248
N" 65.
CHARM RESILING FROM THE BUDDHIST PURGATORY

(Suspended
This ceremony
souls
is
(1).
in the Centre).
its
employed, as
name
indicates, in delivering
the
When from the Buddhist purgatory, P'u-ti-yuh $T Jjfe it the appointed place, the Buddhist priests have assembled in
Hwo-chang
head-priest, Fah-hai
&&M
it,
1ft,
lakes
in
his
in
hand
small
wand
(2),
and brandishing
outlines a
charm
the four
fifth
to the centre, and outlines there a directions; he then returns of Hades be thrown open, charm, ordering that the portals
and
that the souls for whose benefit the ceremony

be forthwith released.
I.
has been
performed,

in the middle, the centre.
Cf
^h.
Chung-yang,
Jii-lai,
Central charm.
jit!
the
Buddha
of the future, or "Jit-lai
Buddha"[3).
1$)
^t
35^
orders. Ch'ih-ling, specially
^
[Hfj
San-hwun, the three
souls of the victim.
Ch'uh, to come forth from.
Men,
the portals of Hades.

is
The outlined charm depicts
folding door,
which
closed.
77.
Full reading of the

the
text.
The "Buddha of
future"
orders the
soul
of
So-and-So,
detained in Hades, to be released forthwith.

See Vol.
(1)
I.
p. 152.
Where
this
ceremony
and
is
is
described.
(2)
It
This
is
the Sancrit "TcafcTiaram" or staff of begging
monks
in India.
is
made
It
of tutenag, resembles a crosier
called in Chinese "Sih-chang"
IX
1st.
exerts a great
power over
infernal beings,
and
resists
and counter-
acts the
whole host of
spirits of darkness, that are
disembodied souls.
dead.
(3)
It is
always ready to injure borne and brandished at Buddhist services for the
of China.
De Groot.

of the
p. 71.
Vol. or
I.
p. 55.
translation
Vol.
I.
Sanscrit "Tata-gata",
II.
the
"Thus come
Buddha".
Vol.
p. 192.
*
A* f^
JM
? fL
N65
XLjMKW
it
&?
N 65
tei
?k h
&* 4-
249
I\
05.
SAME PURPOSE AS PREVIOUS CHARM.

(Suspended lowai'ds
/.
llio
North).
Literati
explanation of terms.
jfc
yj Peh-fang, Northern
direction,
charm suspended towards
the North.
San-pao, the "Three Precious Ones"
(1).
These three
Buddhas
order.
San-hwun,
|tg
active
the three souls of the victim

'-'.Powers
(2).
H57 Yin-yang (3), the two great and passive, whence proceed all beings.
of Nature',
^P
^p*
Hwo-hoh,
be accorded.
Through the co-operation
of
the Yin and Yang principles with the three souls of the victim,
will be reborn into a
he
new
state of existence.
II.
Full reading of the
text.
The "Three Precious Ones" order that the Yin and Yang
ciples of the Universe,
prin-
harmoniously co-operate with the three souls

to be
of the victim,
and thus enable him
reborn into a
new
state
of
existence.
(1)
The
Sancrit "Triratna" or Buddhist Trinity,
i.e,
Buddha, the
Eitel.
Law
(Dharma), and the Church (Sanga).

ified are
These philosophical abstractions personSanscrit-
worshipped as three gods by the common people.

p. 243.
Chinese Dictionary. See Vol. III. (2)

(3)
On
this
unorthodox multiplicity of the
soul.
"Powers of Nature", male and female, heaven and earth. This bi-sexual system, borrowed from man, and applied to cosmic evolution, runs through all Chinese philosophy, and has led to much silly nonsense on the origin of all things, human existence, man's nature, his soul and destiny.
The two
great
De Groot.
in
of China.
Vol. IV. p. 24 and 32 (The soul
Chinese philosophy).
250
\
65.

(Suspended towards the East).
/.
J^f
)j Tung-fang, Eastern
direction,
the East.
~%s
Lai, to come,
?fc
second character of the expression "Ju-laiof the future" (1).
fuh"
jin
#,
the
"Buddha
*/|
Yin, to lead, to conduct, to
show
the way.
San, the three
(souls).
ft
f$.
Yueh, the moon, the shade

Kiai, to extricate, to deliver.
of the deceased (2).
//.
Full reading of the

the
text.
The "Buddha of
conduct along the way
future", JiX-lai-fuh
%\\
$$.
f$,
orders
to
the three souls of the deceased,
and release
them from Hades.
A Bodhisattva (Would-be-Buddha in his next reincarnation). Saky(1) amuni met him in the "Tuchitq" heaven, and appointed him as his successor, He is, therefore, the to appear as Buddha after the lapse of 5000 years. Messiah of Buddhism, and already controls the propagation of the expected
Buddhist
(2)
faith.
Eitel.
Sanscrit-Chinese Dictionary (Maitreya).
The shades
of the dead
roam about during night time.
Vol.
111.
p.
237.
251
\
05.

(Suspended towards the South).
/.
/J
Nan-fang, Southern direction, charm suspended tow-
ards the South.
TT St Fu-t'eu, the head of the charm. Efficacious charms have a head, and penetrate like a nail into the regions of the nether
world
(1).
/Hi
K'iih, to perforate, to open.
71
Yin, to lead, to conduct, to guide.
Kwei, the shade

II.
of the deceased.
Full reading of the
text.
This wonderful
charm
penetrates
into
the
inner
recesses
of
Hades, and releases therefrom the imprisoned soul
of the
deceased.
(1)
The Chinese
ascribe to their
charms
power
so great that
we may
They bring back departed souls, or if impossible, relieve at least their condition in the "world of shades". De Groot. The Religious
call it
unlimited.
System of China. Vol. VI.
p. 1024.
252
I\o
65.

(Suspended towards the West).
/.
f f) the West.
Si-fang,
Western
direction,
^
3
(2).
Kung,
a bow.
Here the
first
part of the character

or Maitreya, the
Mi $g
in the expression
"Mi-leh-fuh" $f |$
This merciful Buddha
"Buddha
of the future".
(1)
orders.
the live directions Wll-fang, the spirits presiding over While the Buddhist priests chant their Sutras, the images of
~/f
five divinities
these
are placed, each facing the direction entrusted to

specially invoked here,
its care.
They are
and begged.
Yin, to conduct, to guide.

the disembodied soul.
forth from Hades.
7^ Kwei,
pi Ch'uh, going
77.
Full reading of the
text.
Maitr-eya, the
"Buddha
of the future", orders

to
the spirits pres-
iding over the
five directions,
conduct along the way and release
from Hades, the soul of So-and-So imprisoned therein.
and evolution
These merciful beings are the outcome of philosophical speculation in Buddhist doctrine. hey represent the compassionate and saving principle of modern Buddhism. Hackmann. Buddhism as a Religion,
(1)
'I
p. 52 (Historical
(2)
development of Buddhism).
or Directions are North, South, East
The Five Points
and West,
to
which the Chinese add the Centre.

Chinese Reader's Manual,
China
itself is
lie
supposed
its
to
be the centre
of the world, while the remaining continents

p. 312.
on
four borders.
Mayers.
253
N .
/.
DEMON-EXPELLING CHARM.
This charm belongs to the class of religious magic for expelling

spirits,
Chang T'ien-shi Chang, the gjjj, Master" of the Taoist religion comes personally to enjoin "Heavenly his orders, and a picture of him is found at the head of the charm.
ghosts and spectres.
^^
it.
A large star, the god who presides over T'ien-kang. Buddhists reckon 36 stars in this constellation the four, how7^ JE
;
ever,
which form the bowl
of the
Dipper are specially called the
T'ien-kang ~%
^.
Stellar
gods are efficacious in counteracting the
influence of evil stars, and protecting good folks.
Tp
harmonious concord,
in
agreement with.
is
P }\ Jeh, Yueh, the sun and moon, that and the moon-goddess.
*~U
the
sun-god
Jil
Ts'ih-sing, the 7 stars in the constellation of the Great

;fb
Bear, Peh-teu-sing
<^p
J\-
Jl.
Hsioh, a school, the learned, those
who have mastered
true
wisdom, the heavenly enlightened.
huge sea-fish (allied to the turtle), that rescued M. from th e watery depths, and brought him to the Kw'ei-sing, surface, whence he ascended on high.
|P&
Ngao
(1),
This
fish is represented here

liver,
with
its heart.
Sin
>fr,
intestines,
Ch'ang $% and
Kan
Jjf
//.
Full reading of the

is
text.
Chang, the "Heavenly Master"

spirits of the Dipper,
here,
and commands the 36
T'ien-kang
^jr,
the spirits dwelling in the
Sun and Moon,

and the
the 7 gods
of the Great Bear, all the heavenly host,
spirit of the sea-monster,
Ngao
Jlf,
that rescued Kw'ei-sing

all fear.
from the watery depths.

(1)
Banish, therefore,
is
This sea-monster
said to bear up the earth,
and
to
have carried
for away the mountains of the genii into the Eastern sea. Its legs were used the four poles of the earth. Williams. Dictionary of the Chinese Language. 4
254
EXORCISING CHARM USED BY TAOISTS. (When they perform (he ceremony for rescuing departed
IV
67.
souls "Ta-tsiao"
/.
tT
M)
<
San-kiao ch'ih-ling, special order emanating This imparts to the charm a certain from the "three religions".
WL %ft
official
character.
Three lines placed horizontally at the heading of
charm
"three religions". signify generally the
rr
7C San-yuen,
Hu,
the "three Principles"
(2).
a pot, a jug.
Here employed
for ]i,
also
pronounced
sound, a
Hu, and meaning together, with. Owing pun is made on the word. The accent on both
to similarity of
is,
however, different.
6
~h^^L
They represent 12
tate the
is
Luh-ti-chi, the six earthly branches.

divinities.
+ 6 = 12.
facili
These branches are divided into two sections, in order to ornamental character of the charm.
Each earthly branch
here represented by the sign: &.

7$.
!ftp9
Lai, to come.
Fuh, the
bat.
This animal
fg, from the
is
frequently
similarity
of
drawn
as
the
emblem
exists
of happiness,
Fuh
sound which
between the two words.
This
is
the second pun which occurs
in this charm.
"t*
3^
~F*
Shih-t'ien-kan, the 10 celestial stems, or cyclic
characters.
Here they mean constantly, perpetually, as they are
employed
to designate all periods of time.

77.
Full reading of the
text.
By
the authority of the "three religions",
we hereby order that
the "three Principles", together with the twelve spirits of the earthly
branches, bestow abundant and perpetual happiness.

See this ceremony described. Vol. I. p. 151. The three primitive Great Rulers. They were originally vast periods of time, like a geological epoch, but were subsequently personified and deified. They form to-day a peculiar Taoist triad. "Williams. Dictionary of the
(1) (2)
Chinese Language y^.
Mk-k&^k
7L
*te>K
Ôhj^
if
*.
N67
**>
tf %>
Hf
255
\
HH.
DEMON-EXPELLING CHARM EMPLOYED BY

I.
AGISTS.
Kiao-men, the gate
of religion,
that
ijg
is
the teacher,
g?.
the head of the Taoist religion, Chang Tao-ling
fa
YlU, on the right.

it
The right-hand
side is the lower place
in China, hence
here denotes a second or deputy. Lao-tze j holds the highest or first place in the Taoist hierarchy, and Chang
Tao-ling the second.
^n
WJ
t$
San-kiao,
(in
the
name
of)
the "three religions".
They
are here represented by three circles placed at the head of the charm. HJT
Ch'ih-ling, specially orders,
commands.
(to
P
T
J
Jeh, the sun, the spirit of the sun
shine upon).
Men,
is
a gate,
an outer door, the family in the house.
Here
the door
represented as open.
that
Sunshine dispels darkness and
evil spirits
roam about during night.

to lay
jjjj|
JvL
iffi
conquer.
as
Ts'ii-sheng, Chang T'ien-shi

already,
is
hold on, to seize, to suppress and

$$,
Chang, the "Heavenly Master",
we know
the great expeller of spectres and ghosts.

All will
pi Klh, luck, happiness, prosperity, of good omen. then turn out well.
This character
is
placed at the end of the charm, as
if
it
were
an
official
order.
77.
Full reading of he
I
text.
The secondary head
of
Taoism, Chang Tao-ling
jjjjf
|||,
com-
mands
in the
name
of the "three religions" that the sun, penetrating
through the open doorway, enlighten by its rays the house of Soand-So, and dispel the noxious influences that dwell in the place, so
that henceforth happiness
may
abide therein.
256
\
The
70.
CHARM PROTECTING FROM

East).
IRE.
(Suspended towards the

five
following charms are spirit-charms.

fire
The
spirits presi-
ding over the 5 elements: metal, wood, water,

the quarters entrusted to their care.
I.
and earth, protect
Litem] explanation of terms.
^
charm
is
~/j
Tung-fang, the Eastern direction. At the top of the represented the head of the spirit presiding over the
This spirit controls the Eastern quarter of the world.
a pot, a jug,
a
element wood.
Igf
Hu,
vase.
The natives
of
Kiangsu
fjl
and other provinces pronounce this character like Fu $, a spell or It charm to prevent evil. There is, therefore, a pun on the word. means here a charm, and represents the spirit who controls the East.
In places where
Hu
is
not pronounced Fu, the pun
is still
maintained
by confusing
it
with another
Hu
|^,
to
,
protect,
to
guard, which
forms part of the expression Hu-fu

yfC
fj| $jf
a protecting charm.
Mllh, wood, the element wood.
This part of the charm
is
composed of an ancient form representing the character Muh 7JC, wood. The character represents here the spirit presiding over the element
wood, and controlling the Eastern part of the universe. This spirit is called Muli-hung Q, and also Tung-wang-kung 4l 3E ^, the king of the Immortals (1). He was born in the East, originating from the
embrace of ''Heaven and Earth" with the primitive matter of the Yang and Yin principles. Of imposing deportment and high stature,
he clothed himself with green leaves and hawthorn (lowers
77.
(2).
Full reading of the
text.
this
Muh-kung ft ^, the ruler of charm the Eastern quarter.

(1)
the element wood, protects through
chaos.
He
JE
According to Taoist legend, one of the first beings evolved fro in is the male patriarch of the genii and the husband of Si-wctng-mu
(the
Western Royal Mother), the queen
of the
immortal
tribe.
The
mate
original conception of such a personage arose from the desire to find a

for the
(2)
above fairy queen. Mayers. Chinese Reader's Manual, p. 158. General Mirror of the Immortals, Shen-sien jg f|]| t'ung-kien
jjjiji
$.
Ch.
I.
art. 1.
J&
f#
N 70
N71
yc
3L5f
ffii\
& ^
257
N 71.
FIRE.
(Suspended towards the South).

/.
~/j
Nan-fang, the South.
At the head
of the
fire.
charm
is
represented the spirit pi'esiding over the element

controls the southern quarter of the world.
This spirit
Hll, a pot, a vase employed here for Fu ffi charm, through on the word, as already explained above (p. 256). pun
Sg
lK Hwo, fire, the spirit presiding over element, who can, therefore, prevent fires, as
Pr ^f ^>
fire,
the ruler of this

(1).
he pleases
Nan-teu luh-sing, the
6 stars or stellar gods,
presiding over the South Pole.
Because of their position, they are
expected to lend their kind assistance to the god of the Southern region.
HL -T 't
of the
S
11
,
ation of the Great Bear.
Peh-teu ts'ih-sing, the 7 stars in the constellThese stellar divinities are the assistants
and water
is
"god
of water
necessary to extinguish
fires.
1
3l ^t Wu-teu,
These are also expected
the 5 constellations of the

to help, each in its
"five directions'
own
text.
sphere of influence.
II.
Full reading of the
Charm emanating from Ch'ih
Tsing-tze ff
f, the
"god
of
fire", together with his attendants, the six divinities of the South Pole, the seven divinities of the constellation of the Great Bear, and the
five
constellations presiding over the five directions of the universe.
(1)
The god
of
lire
is
called Ch'ih Tsing-tze
#ff
or Ch'ih Ti
in the
#^
(the fiery ruler).
He was born
at Shih-t'ang-shan ft $f Ul,
Southern
quarter of the world, being evolved from the Yang and Yin primordial elements, assisted by the First Ancestor of all living beings, Hsuen-hstten Shangjen
ii_tA
(the parent of the
sombre heavens).
a
His body was of a
fiery
bright red hue, resembling a flaming charcoal. He was garbed in a suit of reddish leaves. General Mirror of the M. H- Ch. I. art. 1. Immortals, or Tales of the Genii, Shen-sien t'ung-kien jjif
colour,
and his hair and beard of
258
IV"
72.
FIRE.
(Suspended towards the West).

/.
~)j
Si-fang, the
West.
At the head
of the
charm
is
*ereprc
sented the spirit
presiding-
over the
element metal.
This tutelary
of the world. god controls the Western quarter
j|f
cyclic
and eighth of the 10 stems, or Keng-sin, the seventh , to desigcharacters, employed here by Taoists, Tao-shi
nate the West. These two cyclic characters represent each a divinity, and these are summoned to bear assistance to the chief god of the West.
over the West. Kin, gold, the element metal, which presides over the region. The "Golden Mother", Kin-mu 4fc #, holds sway
jfe
This goddess
is identified
mu
ll 3E
#,
to
with the "Western lioyal Mother", Si-wanghead of the tribe of the genii. Dwelling in her fairy
j=*
Jgg-
palace on the K'uen-lun
mountains
(1),
she
ijg
is
said to
all
have
convoked
an annual banquet, P'an-t'ao-hwei
jfc -ft,
the gods,
sharing with them her magnificent peaches, which confer immortality. Born of the Yang and Yin elements, beneath the influence of "Heaven
and Earth", she
is
represented in Taoist lore with her
hair
bound
up
in a knot
and
tied over the bead.
Her
teeth resemble those of a

is
tiger; she wears a heavy jade
necklace,
and
is
dressed
in
skirt
made
she
of
mulberry leaves.
Such indeed
in this
the aspect she bore

(2;.
when
first
made her appearance

//.
mortal world
text.
Full reading of the

the
Charm emanating from

region from
all
"Golden Mother", Kin-mu
-JsJ:,
who, together with the two cyclic gods of the West, protects this
danger of
fire.
(1)
The
fairy land of
so high that
when
sunlight
Chinese writers, one of whom saj's its peaks are is on one side, the moonlight is on the other.
Williams.
(2)
Dictionary of the Chinese Language. General Mirror of the Immortals, Shen-sien t'ung-kien
jjjfji
f|lj
M H
Ch.
I.
art. 1.
N 72
fr
Jt4*
N 73
^
T!J
ff
Mb
259
V
7li.
IRE.
(Suspended towards the North).

/.
$L
the
~f)
Peh-fang, the North.
At the head of the charm
is
"god
of water",
who
presides over the Northern region.

7 stars
Au
7JC
-n
~fc
Peh-teu ts'ih-sing, the
in
the con-
stellation of the Great Bear.
Shui, water, the god of the watery element

Tsg
(1).
&J
Kao-ngai, high and low,
hills
and
valleys (2).
Pien, Hat, thin.
77.
Full reading of the

Txing-tze the
text.
Charm emanating from Shui

with the 7
stellar
7JC
|j|
^p-,
the "god
of
the watery element", presiding over
Northern region, together
gods
of the
Great Bear, to
all
whom
belongs the
function of distributing water in
ponds and reservoirs, enabling
thereby
to extinguish fires.
(1)
He was born
at
Ts ctng-lang -^
i&,
in
the Northern
region.
The
Ancestor of the sombre heavens, Hsilen-hsi'ien Shang-jen _fc Agave him the name of Shui Tsing-tze ?]< ff ^f- (the azure son of the water). His features were exceedingly handsome, and his garments were made from
First
^^
the bark of the ebony tree. It is for this reason that black is the special colour of the North. He bears a long staff in his hand. General Mirror of
art I. the Immortals, Shen-sien t'ung-kien ;iji $! Ch. I. f|ll To this god belongs the distribution of water over the surface of the (2
ijifji
earth,
all
examining how
regions
may
to equalize its flow over mountains and valleys, so that be provided therewith for extinguishing fires.
260
N
74.

(Suspended
I.
FR\E
1 ).
in the Centre).
41
is
Jfc,
^
as
Chung-yang, the Centre.
over the Centre. represented the spirit presiding
the T'U, earth, the element earth,
fifth
is
of the live elements
known
spirit,
Wu-hsing 3 ft
(2).
This element
presided over by a
who
originated in the centre of the earth
from the combined

of
action of heat and moisture.
The very aspect

forehead
as he
his
square body.
his round head, and his intelligent
betokened him as the

erect,
offspring of heaven.
As soon
was born he stood
glanced
over the horizon, and contemplated, filled with admiration, the rising of the sun and the setting of the moon. Suddenly from a large
central star arose a white
luminous
trail,
which
fell
upon the earth

but of
and advanced towards him.

loftier stature and shining
A
like
genius similar to himself,

gold,
appeared beside him.
This
was the "ruler

3 ] J^
of the
sombre heavens", Hsilen-hsiXen Shang-jen
(3),
the primordial ancestor,
who made him
a loin-cloth
jif
from plants, and bestowed on him the
title of
Hwang-lao
^,
or
"Yellow Ancient"
(4).
This spirit employs in the administration of his functions.
(1) (2)
fire,
See Vol.
II.
p. 164.
Charms protecting from
fire.
These
5 primordial essences, or active principles of
Nature, are water,
wood, metal and earth. Upon them the whole scheme of Chinese philosophy, cosmogony and divination, as originated in the Great Plan "Hungfcui'
jj^
(
the
Book
is
of Records, is based.
Mayers.
Chinese Reader's
Manual,
(3)
_fc
p. 313.
This god
also called Hsilen-ti
$-,
or Hsuen-tien Shctng-ti j
ifr,
and
is
practically identified with the

_fc
of the Chinese Language. Shang-jen
North Pole. Williams. Dictionary added to his name means Superior,

Shen-sien
Master, Venerable.
(4)
General Mirror of the Immortals,
Vung-kien
jjjiji
j|I|
Ch.
I.
art. 1.
261
TV
I
?EV
Pah-kwa.
the eight diagrams
(1).
5^ "^
Shih-t'ien-kan, (the spirits presiding over) the 10
heavenly stems
(2).
^S
1
^ if
Kin-ki luh-shen, the six gods of the "Minis-
try of Exorcism',
namely:
Kia-t'ang
^,
the household gods.
2
3 4 5
Muh-chu ^C
Tsao-kiiin
;, the ancestral tablets.
>) ;g",
the god of the hearth.
Menshen
f^
jji$,
the gods guardians of the door.

a magician, a
Chung-kwei
power
H
(3).
/[if,
famous
exorcist, a
charm-
god
of great
6
Ch'wang-kung
%fo
^, Ch'wang-mu
^
lext.
-EJ:,
the
male
and
female genii of the bed.
//.
Full reading of the

the spirit
Charm emanating from

element, earth, and
is
who
presides over the central
assisted in his functions by the spirits of the

celestial
"eight diagrams", the "ten
stems", and the "six tutelary
household gods".
(1)
(2)
See Vol.
II.
I.
p. 223.
note
1
1.
Where
2.
these diagrams are described.

10 celestial stems
See Vol.
p. 142. note
and
The
and the
12
earthly branches. Said to have lived under the T'ang Hf djnasty (7 th century). His (3) picture is affixed to doors and gates for the purpose of expelling spectres,
especially those of diseases in
Summer. De
Groot.
of
China.
Vol. VI. p. 1178.
262
IV
77.
CHARM
OH CURING A PERSON
(
BORN
I\
THE "TSE" YEAR OF THE RAT

/.
1 ).

to the class of those in
The 12 following charms belong

spirit or
which
god
is
supposed
to reside.
(2)
The 12 gods, who preside over
the twelve earthly branches
are "superhuman powers", to
whom
born in the year over prayers are addressed, in order to cure persons
which they preside.
-f
" Tze-kung.
At the head
of the
charm
is
represented
the palace or mansion, in which resides the spirit presiding over the
earthly branch Tie
This spirit
is
known
ffc
as
(3).
K'uen-tun
|$]
fj.
He
is
the eldest
brother of Ti-hwang
jEl
ations.
San-tsai, the three calamities,
afflictions, divine
visit-
stereotyped
phrase
meaning
all
kinds
of
misfortune,
misery, and suffering in general.

IXJ
Hsiung, danger,
evil,
bad luck.
3^
"2t
Ts'iien, completely, wholly, entirely.

K*ii, to
dismiss, to remove, to expel.

//.
Full reading of the
text.
The
Tze ^,
spirit
K'uen-tun
all
gs|
g^(,
who
controls the earthly
branch
orders
misfortunes and calamities to be wholly removed.
(1)
See Vol
(2)
ft,
Fin
II. p. 167. The 12 wonderful therapeutic charms. The 12 branches are thus enumerated by the Chinese: Tze -?-, Ch'eu Mao Jjp, C/i'en Jg, Sze E- Wv Wei 3c, Shen ifJ, Yin "g,
Hsi'ih $;,
Hai .
it
Combined with the

is
10 stems,
they form the sexagenary
cycle, invented,
said, B.C. 2637, and designed to give names to years. Other combinations with the 5 elements, the symbolical animals and the zo-
diacal signs, play a great part in divination
and furnish the groundwork

p. 349.
for
the soothsayer's
(3)
skill.
Mayers.
Chinese Reader's Manual,
The Earthly Ruler. A fabulous being connected with the

See the Chinese Pantheon.
Part
II.
12 earthly
branches.
Ch.
III. art. 17.
263
A
38.
IN
CHARM FOR CURING A PERSON

THE "CH'EC" YEAR OF THE OX
(I).
RORN
/.
the
Ch'eu-kung. At the head of the charm is represented which resides the spirit presiding- over the palace earthly branch Ch'eu Q. This spirit is called Ch'ih-fen-joh %, second
in
-&
ff^
brother of Ti-hwang
;hjj
4|l.
San-kiao. the "three religions"
(2).
&
ture,
kb.
|5^7
Yin-yang (3), whence emanate all living beings.
the passive and active principles of

.
Na-
BH T'ien, a held, cultivated land. Here the whole human body. The Yin and^Yang principles of the human body being in perfect
harmony,
I
all illness will
be dispelled.
divi-
Shih-eul ti-chi, the 12 earthly branches, ded into two series, six on each side, for ornamental purposes.
1>C
Wl
This means that the disease will disappear, not only during the
year designated by the character G/i'eu
J/_-
(second of the duodenary

is
series) but also during the other eleven, that
during one's whole
lifetime
//.
Full reading of the
text.
The
the
spirit
who
controls the earthly branch Ch'eu
^j-,
orders in
to
name
of the "three religions", the Yin

in the
and Yang principles
maintain harmony
body of such and such a person, so that he
may
enjoy health during his whole lifetime.

See Vol.
II.
(1)
(2)
p. 167.
Namely Confucianism, Taoism and Buddhism. The Yang principle represents light, warmth, heat and life the Yin, (3) darkness, cold and death. They are engaged in a perpetual struggle manifesMan is affected by both, and his ted by alternations of warmth and cold. well-being consists in their mutual harmony. De Groot. The Religious System
:
of China.
Vol. VI. p. 980.
264
I\o
7<>.
CHARM OR CURING A PERSON

I
BORN
IV
THE "YIN" YEAR OF THE TIGER

/.
(1).
I?
^
%L
Jj|
Yin-kung, the palace
of the spirit
Sheh-t'i-koh
(2).
ffi
f|
over the earthly branch Yin $f, who presides
H
^|f
ffl
San-kiao, the "three religions".

a lucky
star,
Hwui-sing, a propitious, who bestows favours on mortals (3).

T'ien, a Held, cultivated land.
stellar
god
Here, the whole

:
human
body.
[Jtj
^
B^r*
Sze-ki.
the
four seasons
Spring,
Summer, Autumn
and Winter.
|ZQ
Sze-shi, at
all
times.
of the
^H
Hwo-hoh, harmony
77.
humours, good health.

text.
Full reading of the
The
spirit
ji|,
Sheh-t'i-koh
orders in the
-j$f.
$| $f,
who
presides over the earthly
branch Fin
name
of the "three religions" the stellar
god Hwui
j|, to
maintain harmony of the humours in the body of
such and such a person, so that he

ing health throughout lifetime.
may
enjoy perfect and ever unfail-
(1)
(2)
See Vol.
II.
p. 167.
It is symbolised by a tiger, and connected with wood (one of the five elements). It denotes also the hour 3 to 5 a.m. Williams. Dictionary of the Chinese Language |&.
is
This
the third of the twelve branches.
Some Greek philosophers supposed the stars to be living beings and The Taoists believe in a doctrine like this. Among Chinese divinities, divine. many are star-gods. The stars are regarded as the sublimated essences of
(3)
things.
These star-gods revolve
in the vast sea of ether of
which our atmos-
phere forms the lower and grosser part. They look down from their region of purity and stillness on the world beneath, and they influence the actions of
men
invisibly, but
most powerfully.
Edkins.
Religion in China, p. 106.
5-
It
$tf
N79
^ if 8
*s
*f
f:
~
l
265
N
SO.

Ol
BORN
IN
THE "MAO" YEAR

/.
THE HARE
(I).
5P
who
Mao-kung,
the
palace
of the
spirit
Tan-ngoh
Jji
$|,
presides over the earthly branch
Mao
Sj\\.
religions'
WC W)
1 .
TT San-kiao Ch'ih-ling, special order
of the "three
y\
Yueh, the moon, the goddess that controls the moon.

Jeh, the sun, the sun-god.
.
P
TT.
Je
J)
--
Eul-sing, two stars, the above two luminaries.
Wll-fang, the spirits of the
five directions.
TL
The
Wu-hsi
(2),
to
bestow the
five
blessings (upon the un-
dermentioned personl.
five
blessings are
ijfg
jjfj
Fuh, happiness, felicity conferred by the gods. Luh. official emoluments, honours.
8/ioWj years, longevity
Ts'ai, wealth, riches.
(3).
|ip
j|j~
:|
Hsi, joy, good luck.
77.
Full reading of the

the spirit
text.
Tan-ngoh
3fao
jp.
ff,
who
"three religions", the sun-god Jjn, orders in the name of the and moon-goddess, to despatch the gods of the five directions, and bestow the five blessings upon such and such a person.
(1)
See Vol.
II.
p. 167.
of blessings are represented by 5 bats, fn mi the similarity sound between the two words. Williams. Dictionary of the Chinese Language.
(2)
The
five
(3)
See artistic cipher representing the

p. 218.
first
three of these 5 blessings.
Vol.
II.
266
V
BORN
81.
CHARM FOB TURING A PERSON

<
l\ Till
"CH'EN" YEAR OF
III
DRAGON
1 ).
/.
Literal explanation o) lain*.
Ch'en-kung, the palace of the His name the earthly branch Ch'en ||.
brother of Ti-h\vang j$ Jl.
&
spirit
is
who
presides over
'ft
Chih^sii
f,
fifth
Wi %J)
San-kiao ch'ih-ling, special order of the "three
religions".
^ T ^ ^P ^
the disease.
Luh-ting, the six gods Luh-ting
(2).
Luh-kiah, the
six
for
gods Luh-kiah
(3).
Fah, employed here
Fah^san
^,
to
dispel,
to
cure
77.
Full reading of [he

over the
text.
The
spirit
orders in the
"J*
who name of
presides
earthly
branch Ch'en JH,
the "three religions",

to dispel the disease
the gods
Luh-ting
and Luh-kiah -^
E]3,
and restore the patient
to health.
(1) (2)
See Vol.
II.
p. 167.
Taoist gods, who are most powerful for expelling demons. Williams. Dictionary of the Chinese Language.
(3)
The gods Luh-kiah and Luh-ting

Yuen-kiah yt
E|I
are twelve Taoist genii, correspon-
ding to the twelve
of the Puddhist religion.
267
N
S>.
IN

( 1 ).
BORN
THE "SZE" YEAR OF THE SERPENT

I
.
Sze-kung, the palace of the spirit who presides over the earthly branch Sze g,. His name is Ta-hwang-lok % j fg,
sixth brother of
Z P,
E S
Ti-hwang
jfe
j|l.
Chll, a lord, a master, the
supreme
ruler.
"U
Bear.
Jl:
Ts'ih-sing, the 7 stars in the constellation of the Great

ruler of this constellation
is
The supreme
ill.
Kw'ei-sing
J|[ (2).
Li, to control, to regulate, to heal.
^
J\
Shen. the body.

Jen, of this man.
is
In the Chinese phrase the verb
placed
sake.
at
the end;
we have
here inverted the order for clearness
The charm represents
the 2 arms, the 2 legs, and the chest of the patient.

77.
Full reading of the
text.
The
spirit
who
presides over the earthly branch Sze
Q,
orders
the supreme
ruler of the constellation of the Great Bear, Kw'ei-sing
Jjl,
to restore to health the
body of this man
(1)
See Vol.
II.
p.
107.
The Dipper is regarded as deified by the Emperor Yen-yiu 5i dynastv. He is nowadays in China
(2)
Formerly a mortal, he was l (A.D. 1314) of the Yuen jt or Mongol the "god of Literature" and is worshipped
his palace.
by all students. A small temple is erected to him on the Kast side of the entrance to Confucian temples. In pictures of him. he is represented as a demon-like personage, standing on one leg, and with the other kicking the
Dipper.
He holds
in
graduates.
Williams.
one hand an immense pencil, and in the other Dictionary of the Chinese Language.
a cap for
Taoist paid to this Taoist god by scholars shows how the has influenced them, although they are professedly Confucianists. religion Edkins. Religion in China, p. 108.
The regard

\
Hii.
I
2fiS
(I).
(HARM OK CURIXG A PERSON
BORN
IX
THE Wl)" VEAR OF THE HORSE

/.
^p
^C
Wu-kung,
the palace of the spirit
who
presides over
|j[
the earthly branch
Wu ^.
His name
is
Tun-tsang
^,
seventh
brother of Ti-hwang j^ Jl.
H
$Jj
San-kiao. the "three religions".

order. Ch'ih-ling, special
|| if
Pole,
^ 1
Nail-teu luh-sing. the six stars of the Sonth
whose
Ît
ruler is the
"god
of Longevity".
^C -t SI Peh-teu
ts'ih-sing,
All
the
seven
of
stars
in
the
constellation of the Great Bear.
these
spirits
the
Northern
region are under the control
of Chen-wit
]j,
famous exorcist
and slayer
of
demons.
,1?
A%
bird (2).
)1
roc or "rukh" Kin-p'eng-niao, the golden-winged

is
sacred to Sakyamuni, and a picture of it is all evil influences frequently found on Buddhist charms. It wards olT
This bird
that cause diseases.
M
The
in the
f$?
Ch'i-pang, the wings
(of
the bird).
These are repre-
sented at the foot of the charm.

//.
Full reading of the
text.
spirit
who
Wu
f-,
orders
of the
name
of the
"three religions",
the
six
stellar
gods
South Pole, the seven gods in the constellation of the Great Bear, and the golden-winged roc bird, Kin-p'eng -^ J||, to expel all malignant influences which have caused this disease.
(1)
(2)
iif
See Vol.
In
11
p. 167.
Sanscrit "Garuda", the king of birds and the constant
companion
Vidhnu. from
size,
whom Buddha
in oriental
ll
borrowed
it.
fabulous bird of prey of mons-
truous
famous
mythology, and corresponding to the Persian

It is represented as carrying off elephants resembles thunder. (See Yule's Marco Polo.
Simurg' and
to teed its
the Arabic
Anita".
young, and
its llight
Book
III.
Ch. 33. note 5. Lane's Arabian Nights. Ch. XX).
269
\
SI.
IX

(I).
BORN
THE "WF1" YEAR OF THE SHEEP

/.
Wei-kung, the
palace of the spirit
who
presides over
-|$
the earthly branch
Wei ^.
hjj
His
name
is
Hsieh-hsiah
$\
eighth
brother of Ti-hwang
^1.
religions"
$fc
(2).
V)
San-kiao Ch'ih-Hng,
special order of the "three
3: IB
^pf
Wang-ling kwan,
for
Taoist god
-*
fjft,
(3).
Fah, employed here
Fah-san
to dispel, to
remove,
to cure the disease.
77.
Full reading of the
text.
The
in the
spirit
who
Wei
>jc,
orders
name
of the "three religions",
W&ng-ling-kwan,
to expel the
disease of So-and-So.
(1)
See Vol.
II.
p. KIT.
Namely Confucianism. Taoism and Buddhism. Also called Generalissimo Wang, one of the 2C> commanders of the (3) heavenly army, a fanciful invention of Taoism. He is said to have lived at
(2)
the close of the Northern Sung,
Peh-sung
BJ
# %
(AD.
1126).
Yung-loh
*?*
(A.D.
1403-1425), of the
erected a shrine in
dynasty specially worshipped him. and his honour. Though of Taoist origin, Buddhists frequently
Ming
assign him a place

his hand,
among
symbol
of his
the guardians of the temple. He carries a wand in power for expelling demons. His birthday is celebrated
on the 24 th of the sixth month (July.

Ch. IV.
art. 10.
See Part
11.
The Chinese Pantheon.
270
\
85.

(I).
BORN
IN
THE "SHEN" YEAR OF THE MONKEY

/.
win. presides over Shen-kung, the palace of the spirit His name is Kiun-t'an $ jg|, ninth the earthly branch Shen ^.
^
3ft
brother of Ti-hwang
jfe
Jl.
is
Chang-t'ien, that
'
Chang T'ien-shi
<f-
^
ol
ft|j
Chang,
the "Heavenly Master"
(2).
Ht1^
religions".
San-kiao Chihling, special order
the "three
>
Luh-kiah, the
six
gods Luh-kiah.
3).
^C
5pj
|Z9
Luh-ting, the six gods Luh-ting
Ping, sickness, illness, ailment.
A ^ W
^Q*
//.
Sze-ta-kung-ts'ao, the
4 spirits
who
officially
preside over the seasons, years,
months and days.

of the
^n
Hwo-hoh, harmony
humours, good health.

text.
Full reading of the

over
ifj|
The
spirit
who
presides
the
earthly
|?,
branch Shen
the
{ft,
commissioned by Chang Tao-linij
orders in
name
six
of
the "three religions", the six gods Luh-kiah
^ ^
and the
gods
Luh-ting
gods,
~f
to dispel the illness
of So-and-So.
The elemental
are
who
preside over the
seasons,
years,
months and days,
likewise ordered to grant peace and felicity to the family.
(1) (2)
See Vol.
See Vol
11. p. II.
167.
p. 158. note 2.
Chang Tan-ling, head

111.
of the Taoist church.
(3)
See on these 12 gods.
Vol.
p.
2:-53,
266.
271
V
BORN
80.
l\

THE
"VII'*
YEAR OF THE COCK
(I).
/.
the
Yiu-kung, the palace of the spirit who presides over branch Yin ||. His name is Tsoh-ngoh ff: f|, tenth earthly
r3
ffe
brother of Ti-hwang
Jl.
~
3:
WC W)
TT
San-kiaoch'ih-ling, special order of the "three
religions".
[m B
of
Wang-ling-kwan,
pit.
a Taoist
god
is
(2).
7T
Tsing, a well, a deep
Allusion
here
made
to
the
burning incense on the brink of the well before drawing water from it. This water is used afterwards in making a
decoction of medicinal plants for curing diseases.
"2r
7f*>|
pagan custom
K'ii, to expel,
to
remove, to cure
a disease.
Ping, sickness, illness, an ailment. Full reading of the
//.
text.
The
spirit
]g|,
Tsoh-ngoh
\\'.
Jfjf,
who
presides
over
the
earthly
branch Yin
orders in the
name
of the "three religions",
Wamg-
ling-kwan
J f ^to
impart
to the
water of the well the power of
curing this disease.
(1) (2)
See Vol. See Vol.
II.
p.
167.
III.
p. 269.
Where
the genealogy, functions and worship
of this
eod are described.
272
\
87.
ll\
CHARM OR CURING A PERSON

I
BORN
THE "HSEH" YEAR OF

/.
HE
IHH.
(1
).
Hsiih-kung, the palace of the His name the earthly branch HsiXh j.
J^
r=j
spirit
is
who
presides over
PI]
Yen-meu
(2),
eleventh brother of
.El ifc
Ti-hwang
Jjjj
JL
W)
San-kiao ch'ih-ling, special order of the "three
religions".
jEj?
Ch'en, a minister,
courtier.
Chinese statesmen use
it
for
in their
memorials:
1,
the high officer.
"^C
T
^P
Luh-ting, the six gods Luh-ting.
a^
Luh-kiah, the
six
gods Luh-kiah
(3).
//.
Full reading of the
text.
The
Hsiih
FJc,
spirit
is
Yen-Meu
"fj|,
who
ordered in the
name
of the "three religions'*, to proceed
personally to the patient's bedside, together with the 12 cyclic gods
Luh-ting and Luh-kiah, and restore him to health.
(1)
See Vol.
II.
p. 167.
This cyclic god was originally the eleventh brother of the "heavenh' (2) ruler". ruler' Ji, a fanciful Taoist deity like the "earthly T'ien-hn^cing The latter had but 10 brothers, and so borrowed two from the "heavenly
-
ruler" to complete the

art iT.
(3)
number of The Chinese Pantheon).

See on these
12 cyclic
his
12
branch gods (See Part

Vol.
II.
Ch
III.
and horary ôds.
III.
p. 233, 266.
%
=.
Jt
N88
/\
273
X" 88.
CHARM FOR
I
<
Kl\<.
A PERSON
(I).
BORN
l\
Hi:
Wl" YEAR OF THE HORSE
/.
^ S
the earthly
(2),
Hai-kung, the palace of the spirit who presides over branch Hai ^. His name is Ta-yuen-hsien /^
jjjf|
twelfth brother of
Ti-hwang
jfc
Jl.
religions"'.
JH
qfc
San-kiao. the "three
"X JE T'ien-kang, the four
stars in the bowl of the Dipper
(.'{).
/\
Fuh-hsi
;r
jfc
Pah-kwa.
I!, and
the eight diagrams, said to be invented

for
$ff>
by
deemed all-powerful
3J3
expelling
(4).
demons and
noxious influences known as Pih-sieh
/\
that
is
g|J
Pah-tsieh, the
<S
regular periods or divisions of time,
the solstices, equinoxes, and the beginning of the four seasons.

(4
The popular expression Sze-shi pah-tsieh A tfr and 8 periods), means the whole year round, constantly,
seasons
unfailingly.
^
The
in the
Hai, the
name and signature

//.
of the cyclic
text.
god himself.
Full reading of the
spirit
who
presides over the earthly branch Hai
^,
orders
of the
name
of the
"three religions",
the
foiv
stellar
gods
Dipper, T'ien-kang
^
all
jjr,
assisted by the magic power of the eight
diagrams, to expel
of the cyclic
Set'
pernicious and spectral influences.
Signature
god Hai
II.
%
1
himself.
(1)
Vol.
p. 167.
son of the '"heavenly ruler" T'ien-hwcmg Jz (2) he was transferred to the "earthly ruler" Ti-hwang iiji j.. and became the god presiding over the twelfth earthly branch (Sec Pari II. Ch. III. art. IT.
Originally the 12"
The Chinese Pantheon).

are the four guardians found at the gateways of Buddhisl Williams. Dictionary of the Chinese Language Jg, temples. The Sieh 3f|i are abnormal, incorrect breaths or influences, spectres ('1)
(3)
They
that cause disease.
De Groot.
The Religious System of China.
Vol.
V.
p.
467 (Demonology).
274
V
Si>.
CHARM PRESERVING FROM AX

/.
EPIDEMIC, I1M>7
).
3l Wu,
'fg
five.
Lei, thunder, the

flf
god of the thunderbolt and his assistants.
These are Lei-tsu
f, the father of thunder, and his 4 associates,
namely the
god
of the
thunderbolt,
the
mother
of
lightning,
the
ruler of the wind (the Chinese Mollis) and the master of rain (2). The expression Wu-lei 3l fa has also another mysterious
meaning, and
gods,
signifies
the
super-human ministry,
or
assembly of
who
preside over thunder, winds and storms.

to
jpL
Chen,
guard,
to
protect,
to
restrain
and
forestall
evil
inlluences, as pagodas or peaked hills do.
//.
Full reading of the
text:
The
live
gods, presiding over the "Ministry of the thunderbolt",

all evil
protect this
abode from
inlluences (3).
(1)
(2) (3)
See Vol.
See Vol.
II
p.
1(58,
where
this
charm
is
hriefly described.
2.
III.
p. 230, 231, 237, 246.
note
Demons and
demons
is
is
spectres perform in the universe the leading part in the
distribution of evil, and hence visit

influence of
mankind with
felt
disease.
in
The disastrous
never so
much
and feared as
times of epidemics.
roaring trade
icines.
De Groot.
in
then driven in charms, amulets, and demon-expelling medThe Religious System of China. Vol. V. p. 705 (Dem-
onism
Pathology).
275
N' 90.
ANOTHER CHARM OR WARDING OFF IMIMMK

I
I
(I).
/.
7fJ
San-ts'ing, the "Three Pure Ones",

(2).
who compose
the
Taoist Trinity
> P>|
"J*
Luh-ting, the six cyclic gods Luh-ting

evil,
(3).
Hsiung,
malevolent, wicked, cruel
(4).
J|n|J
Shen, demons, spectres.
That
is
those
malignant beings
that spread epidemics and cause desolation in the world.
II.
Full reading of the
text.
The "Three Pure Ones", forming the Taoist

six cyclic
Trinity,
order the
gods Luh-ting -^ "T\ to expel that cause epidemics. spectres
all
malignant demons and
(1)
(2)
See Vol.
II.
p. 169.
or "Three Pure Ones" are Yuh-hwang 3s M.i the and chief god of the Taoist Pantheon: Tao-kun *&' ff and Pearly Kmperor, Lao-tze % ^f~. They are also called T'ien-pan ^ *(?, Ling-pan J Jf, and Shen-
The Taoist Trinity
pao
jjjij)
f?,
They
inhabit the Three Taoist heavens Yuh-ts'ing 3? jf
or the heavenly, the mystic, and the spiritual jewel respectively. the Pearly Azure
Upper Azure), and T'ai-tsHng k ft (the Supreme Shang-tsHng Azure). These abodes are 3 parts, into which Taoists divide the primordial
fif
(the
cosmic space. See Vol. II. p. 206. Part II. Ch. 1. See on these cyclic and horary gods. Vol. (3)
art. 2.
111.
p. 2'3'A, 266.
It
Hsiung |X| pernicious or baneful Kih ^f felicity, which the Shen %$, or good
('i)
,
in
general.
is
the opposite
i>{'
spirits
and gods bestow, especially
in requital of sacrifices offered to
them.
De Groot.
"f
China.
V r ol.
V.
p.
466 (Demonology).

V
91.
27fi
TAOIST CHARM
OK WARDING OFF
(1).
CONTAGIOUS DISEASES
/.
pi
vC
Yueh,
to utter, to prescribe, to order.

fire,
Hwo.
to
burn, to consume.
fifth
'The trigram Li }$|
(2),
thirtieth of the 64
diagrams, or
fire.
of
the
>N
diagrams,
refers
to
brightness, and signifies
/V $* Pah-kwa,
||
|
the eight diagrams

hills,
(3).
Shan,
mountain,
heights.
The Ingram Ken
_g.
--
third of the eight diagrams, corresponds to mountains.
This charm alludes to a custom, which unfortunately prevails in
many
parts of China.
At the close
is set
of the
Autumn
tire
season,
the dry
grass on mountain sides

sides appear
to the
all
on
fire.
During
the night, the hillcurl
ablaze,
and immense streaks of
and ascend
summit.
The whole population

Taoist
it
of the country goes out to
contemplate the spectacle.

people to this practice, as
of evil spirits.
priests,
Tno-slii
jjf
urge the
is
considered necessary for the expulsion
demons it is mainly for the purpose of expelling and spectral influences that the mountain is set on tire.
77.
Full reading of the
text.
The "three
religions" prescribe that the
mountain be
set on tire,
in order to expel all
malignant demons that cause epidemics.
(1)
Sec Vol
II.
170.
Charm
for
warding
off
contagious diseases
(2)
The Author
a
follows the posterior arrangement of the 8 diagrams,

in the
adopted from
these.
passage
trigram, "it represents fire

Its
and
Confucian commentary. T.egge says on this light, and the sun as the source of both of
attribute
is
hrightness" (The Yih-king. 30'h trigram. p. 121. Oxford
Edition, 1882).
(3)
See Vol.
II
p. 223.
note
1.
Their origin and use in divination and
geomancy.
277
V
0>.
CHARM CURING FROM COUGH

/.
|).
5f'J
order
is
T1 Tl te Ch'ih-ling, special order, an Imperial command; here given by Yuh-hwang J j|, the "Pearly Eiriper >r".
of the Taoist
and chief god
pantheon
(2).
&
plate.
Lei-kung, the god of thunder.

the
^
an iron
W> Yun-pan.
cloudy
board.
or
In
China, visitors are
announced
at the residence of
an
official
monastery bv tapping
Magistrates also use a similar slip of
wood
or ivory,
and strike therewith the desk when giving sentence against criminals. Here the thunder-god wields his mallet and chisel to produce the
thunderbolt.
J{|
J3E
Kwei-wang,
a sprite,
the king of the demons.

;
xK
Yao.
(3).
an imp
an ominous, ill-boding, evil-produ-
cing ghost
f?ft
Shah,
baleful,
malignant,
Jj|
murderous
enemies of
(4).
Here
the
72
stellar
all
gods known as Ti-shah
=Jfc.
man and
causes of
infirmities
and ailments.
//.
Full reading of the

is
text.
The "god
demons,
Ti-shah
all
ffe
of
thunder"
hereby specially ordered to take his

king of the
stellar
mallet and chisel, and strike with the thunderbolt the
mischievous spectres, and the malignant

^C,
gods
who
cause infirmities and ailments.
(1)
(2) (3)
See Vol. See Vol.
II.
II.
p.
171.
p. 206. note 2.
-p.
210. note 3.
To denote
that a
iH
"Kwai"
is
character, the
word Yao
(haunting ghost) bears a malevolent It is also used substantioften prefixed to it.

of China. Vol IV. p. 130.
vely for "spooks'. De

'4)
('.root.

killing",
This word means "murderous,

Vol. V. p.
hence
ces,
and whatever destroys the happiness of man.

T(>8.
dangerous influenDe Groot. The Religious

all
System of China.
278
V
93.
CHARM OK STOPPING VOMITING

I
).
/.
m>
Fllh, the Chinese

fil
name
of
Buddha.
H
of
P'U-hwa,
to
change
totally, to cure.
Buddhist priests invoke Buddha in their litanies, under the title J "universal healer, honoured of Heaven", l 'u-hwa T'ien-tsun jk
is Another healing Buddha, Yoh-shi-fuh (2), frj| This charm is based on the allinvoked under the same title.
it yi
also
H-
f.)|',
powerfulness of Buddha's name, and the magic formula
"Om[ mani
(4),
IU$c
padme hum''
Thanks
/>
perous, that
'
(3),
Oh
the jewel of creation in the
Lotus
which
!)
the Chinese transliterate as follows:

to
Ngan-ma-gni-hung
Pj
H*.
Buddha and
this
magic formula.
six
/}
is
ll|f|
Luh-jeh nai-shun, the

life.
days
will
be pros-
one's whole
'Cr*
rf
&
Yih-p'ien chung-sin,
Full reading of the
pledge you
my
word.
//.
text.
Buddha, the "universal healer" of mankind, hereby deliver thee from this ailment through the magic formula li Om! muni padme
I,
hum", Oh! the jewel

piness attend thee
See Vol.
all
of creation in the Lotus.

life.
Henceforth
is
may hap-
the days of thy
My word
pledged thereto.
(1)
(2)
II.
p. 172.
Buddha, the healing teacher. This fabulous Buddha removes suffering and lengthens life He is in fact but the symbol of these two ideas. He is assisted by a pair of medical Bodhisattvas, Yoh-tsang and His palace is in the Eastern part of the Buddhist universe. Edkins. Yoh-wang. Chinese Buddhism. Ch. 13. p. 235.
Baishctji/cigiiru
noxious influences.
in
powerful charm against evil and ward off however, as popular in China as they are Tibet, where they are seen everywhere inscribed on pillars, walls etc.
(3)
These Tibetan words are

There are
not,
Eitel.
(4)
Sanscrit-Chinese Dictionary, p. 87. The Lotus-flower is the symbol of the evolution of Buddhist worlds
Beal.
from eternal cosmic matter.

Chinese, p. 11.
Catena of Buddhist Scriptures from the
279
\
"tt-l.
CHARM OR
I
Kl
I
II
\l\<.
EXCESSIVE THROBBING
(1).
Ol
HI,
HEART
I.
jJj
Tl
Ch'ih-ling.
special
order,
an
Imperial
command.
Here
it
emanates from one of the great Taoist
divinities (2).
P*
Ngan, equivalent
l(
to
"Cbn", the
first
word
in
the Tibetan
this
incantation
Om!
ma.ni pad me
hum".
Taoists have borrowed

it
magic formula from Buddhists, and employ

offers.
whenever opportunitv
or
its
By simply uttering
all
this simple
word "Oni",
Chinese
res-
equivalent "Ngari",
diseases are cured.

$,
This word "Nf/;m"
embles
in
sound another "Argon"
meaning peace, health, hence

conveyed here
to
through
pun on the word, the
hitter idea is that
the reader.
I
3^ "P
Shih-t'ien-kan,
the
LO
heavenly
stems,
that
is
throughout the whole year, constantly, unfailingly.
y>
~\^
Luh-ting, the
six cyclic
gods Luh-ting.
Bear.
Ts*ih-sing. the 7 stars in the constellation of the Great Together with the H cyclic gods, they counteract and destroy
aE
demons
in the world.
P'eng. friends,
associates.
Let these gods co-operate
in
order to expel the maleficent spirits,
who
cause the disease.
//.
Full reading of the
text.
The supreme Taoist

stellation of the Great
rest. .red. divinity hereby orders that health be
Let the six cyclic gods Luh-ting,

Bear,
and
the seven
efforts,
stars
in
the con-
unite their
and
expel the evil
spirits that cause this disease.
See Vol II. p. 173. This charm is first pasted over the chest, thru (1) burnt, and the ashes mingled with wine, are administered to the patient. or another of the Taoirt jji. the "Pearly Emperor",
(2)
Trinity.
Yuh-luvang 3? See Vol. II. p. 206. note
2.
280
V
i>5.
OHARM FOB EXPELLING TYPHOID FEVER

charm comprises three
1
(I).
This
distinct pacts.
Superscription.
I.

for
to to
Jjt
Chen, employed here
gg (Chen),
repress,
guard,
to protect.
^
IP?
Ts'tien, entirely, completely, perfectly.
Sheng, holy, sacred, divine.

Sheh, employed here
for
|ff
help.
(Sheh), to pursue and seize,
to
lull protection
ami divine help arc hereby granted.

2
The
spell.
1 2
Let the spirits
Let the spirits
3 Let the
who preside over the volcanoes of the East approach. who control the noonday fiery chariot arrive. ferocious tigers, who escort the setting orb of the West,
fire", assistant of
advance.
4
Let the "god of
Chen-'wu
\0L
(one of the
Immortal warriors), who presides over the North Pole, come thither.
5
Let the Unicorn, that controls the central

(2)
fire
of the earth, arrive,

(3).
and roast
the maleficent spirits
who
cause this disease
(1)
(2)
See Vol.
II.
p. 174.
The names and titles of various gods are inscribed upon charms. By burning them, demons are most successfully caught, fettered, imprisoned, tortured, burned, roasted, killed and drowned. De Groot. The Religious System of China.
(3)
Vol. VI. p. 1044.

are
all
One may ask who

chills,
these
demons? They
first
are of the kind that
produce cold
patient.
idea,
and have caused the

real
shivering of the fever in the
which,
it
holds
popular caused by heat, from considering typhoid rather to be caused by a chill or cold, Shang-han-ping $$]$} (illness
far
These are the
guilty wretches.
Such
at least is the
fever as a disease
caused by
cold).
281
3
Intimidating threats.
Literal explanation of terms
nC
H,
Ki, to
remember,
a
to recollect.
Lung,
dragon (here the dragon

f|[
of
fire
Jg
tfh*
Kin, employed here for
(Kin), careful, attentive, to heed.
Chan,
Sieh
.
to sunder, to cut in two. to behead.
tf]>
malignant demons
to
(1).
7^ ^ft
7Jr
IT
,
Moh,
Ngoh,
wipe
clean, to obliterate, to dispel.
evil,
wickedness.
Chwang,
Ngan,
robustness, health.
~t
^f$|
peace, tranquillity, contentment.
Ki, an occasion, an opportunity, a chance.
<L
Kih,
to give, to grant.
77.
Full reading of the
text.
Pay heed. Oh
demons,
dispel
to
Dragon
of
fire,
and behead those malignant and

avail
the
present dire disease,
thyself of
the
opportunity
grant health and peace of
mind
to the patient.
(1)
The
Sieh
JJR
are abnormal, incorrect breaths or influences, spectres

of China. Vol. V. p. 167
that cause disease.
(Demonology).
282
V
96.
CHARM
OR CURING PERSISTENT
(1).
STOMACH-ACHES
/.
U
HI
ffl
Lei, thunder, the god of the thunderbolt,
IM-hunq
yfi
(2).
Yun, clouds.
an Imperial Ch'ih-ling, a special order,
$) ^t
command.
Yiu, henceforth.
//.
Full reading of the
text.
The "god
of thunder",
Lei-hung
fff
(3),
from his seat amidst
the clouds, specially orders that this ailment be henceforth cured.
(1)
See Vol
II.
p.
175.
This charm
off.
is
thus administered.
is
boiled
down
to a pulp
and strained
The paper charm
Turnips are then burnt, and

a
the ashes mingled with the decoction arc given to the patient as
medicinal
nostrum
(2)
magic of Taoist religion.

VI. p. 1040 (The
(3)
The use of thunder and lightning charms is an essential part of the De Groot. The Religious System of China. Vol.
230, 231, 237. note 3, 246.
"War against spectres). See on this Taoist god. Vol. III.
p.
4*
y$v
5.-R.
* Li
N97
<
)>
jji.
Tff *
-f
Af
283
V
US.
CHARM CURING FROM RROPS1

/.
(I).
yp)
TJ
Ch'ih-ling, a special order, an Imperial
command.
A Chinese
in
-Tl
-^
San-tsai, the three misfortunes, calamities.

all
expression meaning
<)nlv the
style
it
kinds of suffering,
tsai
misfortune
is
general.
in
upper part of the character
drawn, but
magic
is
customary
to read the
"three misfortunes".
is
7U
is
Sien, former, previous, that
the previous swelling.
This
if
represented by the angle of the character
Fung
Jgf,.
wind, as
the wind swelled the
abdomen
of the patient.
^P
-HI-
fU.
SiaO-tU, the region of the bladder.

swells
Hsiieh, snow, congealed rain, water which
the
ab-
domen.
1
7^
Shih-t'ien-kan, the 10 heavenly stems
(12),
i.e,
the
whole year round, constantly, perpetually.

//.
Full reading of the
text.
divine order
is
hereby issued, commanding that

the
all
pain, the
previous swelling of the abdomen, and
water which
caused
it,
disappear for ever.
(1)
See Vol.
It
II.
p. 176.
The
written charm must be
firsl
pasted over the
abdomen.
(2)
is
then burnt, and the ashes are administered

Vol.
I.
to the patient.
I.
See on these heavenly stuns.
p.
142. note
Vol
111. p. 2(>2.
note
2.
284
A
98.
(HARM
IKI\(.
ALL KINDS OF HEART TROUBLE,
HEADACHES AM) D1SPEPSY.

/.
This charm comprises three distinct divine mandates.

1
^/J
[7U|
iT Ch'ih-ling,
a special
order, an Imperial
command.
3 Sze-t'ien-wang,
the four demon-kings,
who guard
the lour quarters of the world from Asuras 'monsters).
Kwei, the demon, the spectre that is endeavouring to enter the body of the patient, and attacks his head and heart, in order to
7^.
supplant his soul.

2
jftfy
^
3=r
Ch'ih-ling, a special divine order.
/\
jfc
-;g,
Pah-kwa,
the eight diagrams,

for
attributed
to
Fuh-hsi
and
and employed by the Chinese
purposes of divination
geomancy.
3
'%']
Ch'ih-ling. a special order, a divine mandate.
7p
j&\
Chi, to govern, to rule.
Ti-shah
Shah, malevolent ghosts, the jjjj ^|C, and enemies of man.

Yiu, henceforth.
//.
72
stellar
i;ods
known
as
Full reading of the
text.
The four demon-kings, who guard the four quarters
of
the
Buddhist world, are hereby ordered to expel the malignant demon, that endeavours to enter the body of So-and-So, and supplant his soul.
It is
hereby enjoined to employ the "eight diagrams", in order

all
to
discover the author of the ailment, and expel
maleficent influences.
stellar
special order is hereby issued to
disarm the malignant
gods, enemies of man's happiness, so that the patient may henceforth enjoy perfect health and happiness.
jb
A
N 99
K
*K
285
N" 99.
CHARM SIMILAR TO THE PRECEDING ONE

I.
(I).
*ffij
TT Ch'ih-ling,
a special order,
an Imperial command.
five
pf
Lei, thunder, the
"god
of
thunder", the
gods presiding
over the "ministry of the thunderbolt",
especially the
of the
"mother
of
lightning", Tien-mu
-fp:,
and the "ruler
wind", Fung-peh
ML
ffi
(2).
/Mi
Fung, the wind, a

the
fire.
gale, a breeze.
yC Hwo,
In the ordinary opinion of the people, the are held to

be caused
greater part of these diseases or ailments
by
the wind or excessive heat, hence they are generally called Fung-ping
JH $f, Hwo-ping
<J^
$f (wind and heat diseases).

for
the
jE Kang, employed here god who presides over it.

;
T'.ien-kang Ji jg,
large
star,
Buddhists reckon 36 stars in this
constellation
the four, however, which form the bowl of the Dipper,

jf[-
are specially called the T'ien-kang 3^
(3).
77.
Full reading of the
text.
The "ministry
of the thunderbolt" is hereby specially ordered to
counteract the influence of the wind and heat, and the 36 stellar gods,
J'ien-hang
jjr,
are to help in fully restoring the patient's health.
(1)
See Vol.
II.
p. 178.
This charm
of
is
but a variety of the preceding
one.
The purpose and method

(2)
See Vol.
III. p.
230,
employing it are also identical. of these gods 231, 237, 246, where the names
Stellar
are found,
(3)
and
their various functions described.

III.
See Vol.
p.
253.
gods are efficacious

folks.
in
counteracting
the influence of evil stars, and protecting good
286
\
100.
CHARM RELIEVING FROM COUGH

/.
(1).
Hf
^TT
Lei, thunder,
the
five
gods presiding over the "ministry
of the thunderbolt" (2).
Ling-hsia, to enjoin, to command.

a pot, a jug.
Si Hu,
Here used
for
Fu
%$,
a charm.
In
several places throughout Kiangsu $|, these two words are similarly
pronounced, hence one
is easily
employed
for the other.
IE To
]||
Cheng-chia
to
govern, to rule, to reduce to order.
Mo,
malignant
spirit, a goblin, a devil.
Shah, murderous, noxious, baleful influences. Here the 72 malignant stellar gods, known as Ti-shah jfc ^fc, and enemies of man.
3E SI
j*f
1*
,
Wang-ling kwan,
Taoist god
(3).
Fu
fc?
charm.
to reduce to order
JE
behead.
JtI
HB $k Cheng-chi ch'uh-chan,
and
IE Kwei-wang,
//.
the ruler of the demons.
Full reading of the
text.
The gods, presiding over the "ministry of the thunderbolt', hereby command that the evil spirits and the 72 malignant stellar
divinities, Ti-shah
to order.
jfe
f&,
who have caused
this ailment, be reduced

'
for
Wang-ling- kwan 3E '& 1=T a so vl"ite out a charm the purpose of muzzling and beheading them, together with
Let
\
their maleficent ruler.
(1)
See Vol.
II
p. 179.
This charm
is in
great
demand by
old people
during the severe winter months.

(2)
(3)
See Vol. See Vol.
III. p.
III.
230, 231, 237. note 3, 246.
p.
269,
where the genealogy, functions and worship
of this god, are described.
287
V KM. CHARM FOR HEAIIXG SORE EYES
/.
(I).
ty]
fl
Ch'ih-ling, a special order, an Imperial

a pot, a jug.
command.
SK Hu,
words
Here used
for
Fu
%$, a charm, the two
being" similarly
pronounced.
to
$X yf
mation.
$ik
fzj
Mieh-ch'ih,
reduce the swelling, to cure the inflam-
W
Lei,
Yen-tsing. of the eyes.

thunder,
the
"god
of
thunder", the
(2).
five
gods who
preside over the "ministry of the thunderbolt"

pf)
'ffi
M
Hf
K'ai-san, to dissipate, to remove.
Feu-yun, the
floating clouds, the mist, the film
which
obstructs the sight.
7& Kwei,
(and
is
caused by) maleficent spirits

Full reading of the
text.
(3).
//.
The supreme gods hereby

the thunderbolt"
to
specially
order
that
the
the
present
inflammation of the eyes be cured, and

dissipate the
film
command
"ministry of
sight,
which obstructs the
and has been caused by maleficent
spirits.
(1)
See Vol.
It is
II.
lous charm.
p. 180. The eyes must be first rubbed with this marvelthen burnt, and the ashes steeped in some beverage are
administered to the sufferer.

(2)
See Vol.
III. p.
230,
231..
237. note 3.
2'<0.
(3)
Kwei
is
character
the disembodied spirit, a ghost, a spectre, a demon. The formed of a demon's head on a man's legs, with crafty added to
J|,
denote
its guile.
Williams.
Dictionary of the Chinese Language.
288
IV
102.
CHARM CURING FROM ASTHMA

/.
(1).
^
Eh
!
Ngan, Chinese
therefore
Jjify
!
transliteration of the Tibetan
word
li
0m".
now
/>
Luh-shen, the six household gods, Kin-ki * exorcising genii, who expel and destroy demons (2).
f?&
,g,
or
Shah,
baleful,
malignant, murderous.
as Ti-shah fy *&,
Here the 72 maleobstruct the respi-
ficent stellar gods,
known
who
ratory organs
of the patient (3).
î
K'i, the respiration, the breathing.
^P
P'ing, regular, even.
//.
Full reading of the
text.
Eh! ye
six
household gods,
J^jj
Kin-ki 1 ,,
*tk,
expel
quickly the
maleficent stellar gods, Ti-shah

of the patient,
that obstruct the respiration
and
let his
breathing become regular.
(1)
See Vol
II.
p.
181.
This charm dries up the mucous membrane,

It
and reduces the excessive need of expectorating. those who live in damp and marshy places.
(2)
is
in
great
demand by
See Vol.
III. p.
261,
where the names of these gods are found and

note
4.
their functions described.

(3)
See Vol.
III.
p. 277.
289
\
103.
CHARM FOR RELIEVING

( I ).
MUCOUS EXPECTORATION
/.
Wl
an order
ii
Chih-ling,
a special order,
Jf TT Fen-fu,
(2).
to enjoin,
to
urgently insist on, to reiterate
7U
Sien, past, former, previous.

inflated, swollen.
Hi Chung,
{Fj
Siao, to lessen, to diminish, to destroy.
>JC
Ch'eh, to enjoin as a superior,

Tllh, a poison, a virus.
to
order explicitly.
-^
WC
San, dispersed throughout the organism.
fu P'U-hwa,
to
change, to transform, to cure.
03 Yiu, henceforth.
//.
Full reading of the
text.
divine order
is
hereby issued, commanding that
all
swelling
disappear, and that the noxious virus disseminated throughout the
body be destroyed, and may never again injure the patient.
(1)
See Vol.
II.
p.
182.
Old people esteem this charm
wonderful
remedy, for relieving mucous expectoration and

(2)
difficult breathing.
The
injunction
is
given twice, in order to express more explicitly
the ruler's will.
290
V
101.
(HARM FOR
OF
/.
I
m.l.li:\l\<.
INFLAMMATION
(I).
HI.
hl\(;s \\l> CHEST
ps*J
Jllh, flesh
:
the body of the patient.
Let
his
whole bod)
be refreshed by
Hifrfc
Hsiieh, snow.
Ping,
ice.
Si Shwang,
hoar
frost.
Hf
7v
Lu. the dew.
Han, Tung,
cold.
frost,
iHv
to freeze, to conceal.
//.
Full reading of the
text.
Let the snow,
ice,
hoar
frost,
dew. wintrv cold and
frost,
come
and refresh the body of the patient.
(1)
See Vol.
II.
p.
183.
This
charm
is
employed
in cases "I
inflamma-
tory diseases caused by the prolonged heat of the season. The written charm is burnt, and the ashes steeped in an infusion of plantain are administered
to the patient.
291
X
105.
CHARM FOR STOPPING

(1).
PERSISTENT PERSPIRATION
I.
This charm assumes that
all
abundant perspiration
be allayed by
all
is
caused
by excessive internal heat, which
must
means.
icicles,
1 Liu, water dripping from when the thaw sets in.
the eaves, especially from
$L
Tung,
frost.
ice.
^K Ping,
wk Shwang,
^fr
frozen dew, hoar frost.
Leng,
cold, chilly.
i.e.,
3: Wang,
-!
Wang-ling-kwan 3E
*g",
a Taoist god (2).
UJ
Hsiieh-shan
the snow-clad mountains, glaciers.

to
roll
UW
w
m
Kiah-hung,
down with deafening
roar,
to
precipitate.
It it Chih-chih,
fvL
to cease, to stop
suddenly.
discontinued.
Cheng-twan,
to be completely arrested,
frost.
^H Shwang, frozen
II.
dew, hoar
Let his body become as frozen.
Full rending of the
text.
Let the dripping
icicles, frost, ice, frozen
allay the heat of the patient's
body
let
dew and wintry cold, Wang-ling-kwan 3E St if?

be
upon him the mountain snows. Let the perspiration and let his body become cold as icy water. stopped,
precipitate
(1)
See Vol
II.
p. 184.
This charm
is
administered as follows.
Some
grains of corn, already half-eaten by weevils, are boiled in water. The yellow paper charm is then burnt, and the ashes mingled with the above decoction
are administered to the patient.
(2)
See Vol.
III.
p. 269,
This remedy is of marvellous efficacy. where the genealogy, functions and worship
of
this god, are described.
292
\
10tt.
CHARM CURING FROM FEVER

/.
(1).
Fuh, the Chinese name of Buddha.
^
3Jc
Ch'ih-ling, orders,
commands.
a Taolsi
3E 16
|oJ
E?EJ
Wang-ling-kwan,
god
(2).
T'ung, jointly, together with.
3E Sze-t'ien-wang,
the four heavenly kings.
[SJ
T'ung, together with.
3l /? 5^
PP Wu-fang-shen.
the
the spirits
who
preside
over the
five directions.
jF,
T'ien-kang,
36
auspicious
stellar
j;ods,
^3).
that
Buddhists place in the constellation of the Great Bear

f?T>
Shah,
baleful,
;hjj
Here the 72
stellar
divinities,
known
as Ti-sliah
f$, and enemies of
man.
Pq
Yill,
henceforth.
77.
Full reading of the
text.
Buddha hereby
orders
Wang-ling-kwan
JJ
Hi
^,
assisted
by
the four heavenly kings, the spirits of the five directions,
and the
36 auspicious stellar gods,

the maleficent
T'ien-kang
jg,
to
expel forthwith
demons who have caused
this fever.
(1)
See Vol.
II.
p. 185.
This charm
is
administered in a decoction of
ginger.
nowise surprise us in modern Buddhism. (Biography of gods and goddesses), that Wang-lingInian, though belonging to the Taoist pantheon, is also found at the entrance to Buddhist temples, where he acts as guardian, together with the four
(2)
Such an order must

II.
in
We
shall see in Part
demon
(3)
kings, or Maharajas.
See Vol.
III. p.
253, 273.
293
N
107.
ANOTHER CHARM OR ALLAY 1\(; EVER HEAT

I
(1
).
This charm comprises two distinct and the other the incantation or spell.
parts, one the
charm proper,
The charm proper.

y\\
Tn
Shui-ti, the god
who
presides over water
also
known
is
Shui-kwan 7^ 'g", the ruler of the watery element. He third of the "Three Primordial Powers" recognized by Taoist
as
the
philo-
sophy,
viz.,
heaven, earth and water, over each of which a special
deity presides.
The written charm

vase,
is
is
burnt,
and over the ashes, placed
in a
pronounced the following- spell.
The
Let the gods
spell.
who
preside over the Nine Rivers of the Universe

fill
(2), and the rulers of the four great water-ways with snow, and cover the earth with hoar-frost.
the atmosphere
Let these orders

the
be
carried
out
without delay.
Let the
"Three Principles",
(3)
"Three Rulers", the "Three Emperors" allav forthwith the heat which has caused
lend
assistance,
and
this fever.
(1)
See Vol.
II.
p.
180.
is
China, the Ancients knowing no other country. The (2) Nine Rivers are those whose course was regulated by Yii ^ (B.C. 2205-2197). Among them are the Yangtze, the Han, Wei, Tsi, Hwai and Loh rivers. See
Legge's Classics. Vol. 111. p. 141 (The Tribute of Yii). These are the ancient legendary emperors of China, Fuh-hsi, Sheni3)
The Universe
nung and Hwctng-ti.

subordinate divinities,
said to send
In
who
Taoist mythology, they represent also a triad of They are preside over heaven, earth and water.
ill-fortune
down good and

p. 115.
on men, and save the

III. p.
lost.
Kdkins.
Religion in China,
See
also Vol.
254.
294
V
108.
<
II
AIU1 FOB DISPELLING
SADNESS
AM) VWIIIV
/.
).
9$)
tt Ch'ih-Hng,
a special oiclci-, a divine
command.
3
i"-,
eeF
Wu-leL
the five spirits presiding over the thunderbolt (2)

for
Kang, employed here
T'ien-kang
stellar
jj',
a constellation
.
in
which Buddhists reckon 36 stars or

Jr.
gods
(3
Chi, to arrest, to stop.
^
It
is
Ping, the ailment, the pain.

Full reading of the
//.
text.
hereby
"Ministry of
upon the live gods presiding over the the thunderbolt", and the 36 stellar gods, T'ien-kang
enjoined
3^ jp, to restore the patient to health,
and
dispel
all
sadness and
anxiety which prey on his mind.
(i)
See Vol.
It
II.
p.
1ST.
This
charm
is
first
affixed in the patient's bed-
room
(2) (3)
is
then burnt, and the ashes steeped

III.
in tea are
administered to him.
See on these thunder gods. Vol. p. 230, 237. note 3, 246. See Vol. 111. p. 253. Stellar j,'ods are efficacious in counteracting the
influence of evil stars, and protecting good folks.
295
V
109.
ANOTHER FEAR-DISPEMJNG CHARM

I
.
(I (I)
^
TI
Ch'ih-ling, a special order, a divine
command.
is
i*R
^
m
neh-yun, dark,
black
clouds,
that
sickness
and
calamity.
;ff
Shen, the human body, which comprises the four limbs,

J&;
Sze-chi
the
five
fffi.
viscera,
Wu-ch'ang 3
]%-,
and
the
six-
organs, Luh-fei
lêi,
thunder, the spirits presiding over the

(2).
"Ministry of
the thunderbolt"
7J< Iff Shui-sing-fu, the ministry over the planet Mercury (3).
or
gods
who
preside
JE Kang, employed
in
here for T'ien-kang
jg, a constellation
(4).
which Buddhists reckon 36

Jnt
stars or stellar gods
Kwei,
a ghost, a spectre, a
demon.
II.
Full reading of the
text.
It is
to the
hereby ordered to restore bodily health and peace of mind Let the gods who preside over the "Ministry of patient.
yfc
the thunderbolt'' and the planet Mercury, Shui-sing
J|, together
with the 36
stellar
gods,
T'ien-kang 3R
\\-
dispel
all
malignant
demons that have caused
this disease.
(1) (2) (3)
See Vol.
II.
p. 188.
See on these thunder
gods..
Vol.
111.
p. 23d,
237
note
'<,
246.
In Taoist philosophy, the stars are regarded as the sublimated essen-
ces of things.
The
souls of the 5 elements rose
the air to the region of stars, and became the five planets.
when highly purified through Thus Mercury is
the essence of water (the water-star, Shui-sing 7j< jl), Venus of metal. Mars of in China, p. 106. fire, Jupiter of wood, and Saturn of earth. Edkins. Religion
(4)
See Vol.
III.
p. 253,
where these
stellar
gods are described.
296
\
HO. ANTl-DEURIUM CHARM

/.
(I).
*$}
'tt
command.
Jeh, the sun.

,rj
Yueh, the moon.

Jp|
JH
all
Sing-ch'en,
the
heavenly
bodies,
the stars
(2).
Let
the heavenly bodies restore lucidity to the patient.

"lT
Je
Ts'ih-sing. the seven stars in the constellation of the
Great Bear
(3).
JE Kang, employed
in
here for T'ien-kang

.'!(>
jp-,
a constellation
which Buddhists reckon

ft Yiu, forthwith.
//.
stars or stellar gods
[\).
Ful] reading of the

all
text.
The sun, moon, and

to restore lucidity to
the heavenly bodies, are hereby ordered
the patient.
Let the seven star-gods in the

stellar gods,
constellation of the Great Bear,
and the 36
Tien-hang
Ji xe, relieve
him forthwith.
(1)
on
to the clothes of the patient.
it is
charm is applied on the chest or pinned Should he be capable of drinking something, burnt, and the ashes steeped in tea are administered to him. CTi'en ;fg, a Chinese hour, especially the time from 7 to 9 a.m: also (2)
See Vol.
II.
p. 189.
This
the heavenly bodies which
mark
the times, especially the sun and
moon.
des-
Williams. Dictionary of the Chinese Language. See Vol. III. p. 253, where a similar demon-expelling charm (3)
cribed.
(4)
is
Also
p. 267, 268.
III.
See on these stellar gods. Vol.
p. 253, 273.
note
3.
ft
N 110
I*.
Jk
X3D
297
IV"
111.
(HARM OR ASSl
I
V(;i\fi
AltDOMIW), 1V\I\S
(I).
J.
yffi}
Ch'ih, an order, a
command.
HE
pi
/lEv
Ling, efficacious, powerful.

Lei, thunder, the
"god
of thunder".
Fung, the wind,
a gale, a breeze.
B/C
5f!7J
WL
^tt
Fei-yiu, hark!
ye (maleficent imps).
command.
pa
,vC
acter of
W3
M> Tang-ming-liang,
T'ai-shi
Lei-lsu
let all
pains cease forthwith.
Wen, homonym employed
for
another
Wen ^,
who
first
chara
Wen
to
^
f{f
^c
jjj|,
Bip
(T ne
Great Master
hears),
name given
the
"god
of thunder",
from
whom
this order emanates.
//.
Full rending of the

is
text.
Powerful as thunder and wind

maleficent
the present order.

all
Hark
ye
imps.
hereby
enjoin
fi|j,
Signed by
Wen
(2).
t'ai-shi
^ %
pains cease forthwith. the god who presides over the

that
thunderbolt
(1)
See Vol.
to this
11.
p.
.0.
When
all
other remedies have failed, recourse
is
had
(2)
We
allusion.
wonderful specific. have here a specimen of those charms that operate through awakens the idea of the -'god of thunder", and The word Wen
thus inspires a salutary terror.
298
IV
112.
CHARM CURING FROM DIARRHOEA

/.
(1).
employed here for P'U-hwa THen-tsun j& f the "healing Buddha, honoured of Heaven" 2
P'U,
.
;jgt,
$t Ngan, Chinese
first of

il
word "Om",
the jewel
the magic formula
0m!
ma.ni padme,
hum!" Oh!
of creation in the Lotus.
]$)
ZTl
11
"fcr
Ch'ih, an order, an Imperial mandate.

t$
San-kiao, the "three religions'".
T'eu. the head, the ruler.
^
"jftf
Ts'ih-sing, the seven stars
in
the constellation
]j,
of the
Great Bear, which, under the control of

the influence of malevolent demons.
iJX
Chen-WU 0L
counteract
Show-pu,
to
pursue and capture,
to seize.
ff&
Shah,
murderous ghosts; employed here
for
Ti-s/iafi
Jjjj
%k, malevolent demons, enemies of man. J2L

\\
fiE
Suh-chu,
to
detain quickly, to imprison.
Yiu,
Forthwith.
//.
Full reading of Ihe

of
text.
The "healing Buddha, honoured word, "Om". and orders in the name
the ruler of the seven stars in
seize
Heaven" utters the magic

religions", that
of the
of the "three
the
constellation
Great
Bear
the
maleficent
this
ailment,
and
imprison them forthwith.
(1) (2) bv-
See Vol.
II.
p. 191.
In Sanscrit "Bhaishajyctguni
Buddha",
fabulous being introduced
Northern Buddhism.
He
is
worshipped as a deity
who removes
suffering
and lengthens life, but is in fact only the symbol of those ideas. His birthday is on the 30"' of the ninth month. Edkins. Chinese Buddhism, p. 235.
299
V
1
13.
BUDDHIST CHARM FOR HASTENING DELIVERY

/.
<
>.
B
of
W
^H
P'u-fuh, employed here for P'u-hwa-fuh
P'u-hwa T'ien-tsun
Heaven"
I&i
;2).
ft
%,
or
ft ?* ^c.
the
"healing Buddha, honoured
IB
Ch'i-san-yin, gnashing the teeth utters the three
magic words.
PR
^Z.
ffi
WW
Yii-moh-lin, a magic formula.

the "three rulers",
San-kwan,
who
preside over heaven,
earth and water.
m
jff.
Yiu, from.
Wei,
a peak, a high
rugged rock.
(3),
i.e.,
> 3 Lllh-tao,
the six paths of transmigration
to
help in bringing forth the child from its mother's
womb.
//.
Full reading
oj the text.
The "healing Buddha, honoured

tsun
of
Heaven", P'u-hwa T'ienli
ft
^,
has uttered the magic formula

to
Yu-moh-lin"
forth
and orders the "three great rulers" child from its mother's womb.
help
in
bringing
the
(1)
See Vol.
II.
p.
192.
This
is
a special
is
Buddhist charm renowned for

Prayers are addressed to
he comes personally to the
hastening delivery,
"Ju-lcti
when
childbirth
difficult.
Buddha"
(the
Buddha
of the future), and
rescue of the person
who
invokes him.
See on this "healing Buddha". Vol. III. p. 298. (2) Buddhists hold that there are only 6 forms or In Sanscrit "6?ri". (3) of existence through which living beings can pass, viz: gods (De vas ), ways
men, Asuras (demons), dwellers

is
in hell,
in
Pretax (hungry -hosts) and animals.

to plants,
the Brahmanical system, Transmigration stocks and stones. Monier Williams. Buddhism, p. 121.
not extended, as
300
V
I
I.
WO
/.
HER
AM l-DII-IRH M
IHMI.
J'he
person suffering from

prey
to
delirium
utters
extravagant
ideas,
is
and
is
in
violent
internal
agitation,
hence the charm
divided into three parts.

1
The
spell.
^
#f
tic
Chen.
Tsing.
Ngan.
Jfi
ffi
Meng.
Chao.
five
The above
2
magic words are endowed with powerful
efficacy.
Inarticulate mutterings of the patient.
4&
fl)
4ft
$j[i
4ft
Hoh, hoh, hoh!

Hsiang, hsiang, hsiang!
Ts'ao, ts'ao. tsao!
3 Efficacy of the
WH *
H%
:H-
charm.
Ling- powerful, efficacious.
Chen, to repress, to restrain.

tire,
tK Hwo.
the internal fever which preys on the patient.
//.
Full reading of the
texi.
Through the magic formula "Chen-lsing-ngan-meng-chao", let the patient cease to mutter the extravagant words "Hoh-lwh-hok!
Hsiang-hsiang-hsiang
!
Ts'ao-ts'ao-ts'ao !"
allayed.
and
let
the internal fever
which preys on him he forthwith
/fc^
Jf
It
^
J
*
N 114
#&ikr
ft
#.
^
_fc.fc.-t
-A
30
1
11-5.
CHARM FOR REDUCING

OF THE MRUS OR BODY
/.
S\VL;I,I,I\(,
(I).
This charm
FB
is
drawn up
in the
form of an imprecation.
Lei, thunder, let the thunderbolt strike, extirpate. a deep pool,

still
SI Hung,
ffl?
Ch'eng,
and deep.
/fJ/j
Hll, a lake, a large pool.
pi
Lei, thunder,
?Ks
let
the thunderbolt strike, blast.

Li, three maleficent stellar gods.
*M TO
Chung. Chao,
at exact
to
J^
"T*
fife
Chen-WU,
noon, in
full
mid-day.
fe
Hsiien-Shih,
dry up and eliminate.
//.
Full reading of the
text.
Let the thunderbolt extirpate this morbid humour, deep as

lake;
Li,
let it strike
the three maleficent stellar gods, Chung, Chao and
who have
caused this ailment.

all
Let the noonday sun
dry up
and eliminate
diseased germs of the patient's body.
(1)
It is
See Vol.
II.
p.
104.
This charm
is
first
applied on the swollen part.

to
then burnt, and the ashes mingled with some beverage are given
the
sufferer.
10
302
\
116.
BUDDHIST CHARM FOR it RING SORE EYES

/.
(1).
i% Fuh,
the Chinese
name
of
Buddha.
prescribes.
% &) T
"/> pfj
Ch'ih
(ling) hsia, orders,
JH Luh-sing,
the six stars or stellar gods.
^f Nan-teu,
South Pole. presiding over the
f$ j%
72 stellar
fil
the Shah-kwei, murderous, malevolent demons. Here man. '$, and enemies of gods, known as Ti-shah
lij)
ij Fung-hsing,
to
obey,
to
carry out
commands.
jE Kang, employed
in
here For T'ien-hang
g,
a constellation
stellar gods.
Hf
Lei, thunder, to strike with the thunderbolt.
7& Kwei,
jfC
j?Ef
maleficent demons.
left
Tung, the
(literally
Eastern) eve.
Si, the right (literally
Western' eve.
$J9
Yen, obscured by a mist or vapour, dimmed.

Here Yin-yang, the two great ''Powers of Nature". supposed to proceed from the Yang principle, and the
$H rS
one eye
is
other from the Yin.
II.
Full reading of the

six stellar
text.
Buddha hereby orders the

Nan-teu luh-sing
if-
-^ j|, to
gods of the South Pole, expel the maleficent demons Ti-shah
M
the
t&-
Let the auspicious stellar gods, T'ien-hang
jf?,
also des-
troy the evil spirits,

left
who have
injured
the
right
eye
and obscured
one, thus affording perfect
relief to both.
(1)
See Vol.
It is
charm.
II. p. 195. The eyes are first rubbed with the written then burnt, and the ashes steeped in water are used for washing
the eye-lashes.
303
V
117.
CHARM
lROII.( ||\(,
FROM MALEVOLENT GHOSTS.
/.
Literal explanation of levins.
J^C
Jjl
Feil-tui, a
grave-mound, a tumulus.
for
||
$
'S
Wu-ying, employed here
(Ying), the
five
-rave-
yards, the coffins buried therein.

JZ1
San-ying, the three graves.

as
Jeh, the auspicious day for the burial,
prescribed
bv
the rules of geomancy, or Fnng-shui J^ 7^.
S
iH
M,
i^C
jF,
Fll-kwei, riches and honours, abundant happiness.

Fen-tui, a graveyard.
^
f?&
T'ien-kang, a constellation,
the
36
stellar
gods who
grant riches.
Shah, malevolent ghosts, the 72 Ti-shah fy |$C, and enemies of man.

j|f
stellar
gods,
known
as
Keng,
to change, to alter.
^
@g
Yiu, forthwith.
Lei, thunder, let the thunderbolt strike.
>H Kwei,
^Hj-
the ghost, the spectre.
Hstieh, to wipe out, to avenge a disgrace, an insult.
//.
Full reading of the
text.
The family grave-mounds, with the three
or five coffins
buried
there on an auspicious day, thus assuring abundant happiness to the dead, were formerly protected by the 36 stellar gods T'ien-kang but at present one of the malevolent spirits, Ti-s/ia/i j:^ ^C, has jjr, Let the regular order be established, and let invaded the enclosure.
the thunderbolt strike the
evil spectre
that has caused
this trouble.
304
V
I
IN.
CHARM CURING FROM \\
\k\OW \
(1).
OK EXTRAORDINARY DISEASE
/.
7$)
|J9
Ch'ihling,
]l|
a special order,
Sze-ta Kung-ts'aO, the lour elemental genii presiding" over the seasons, months, days and hours (2).
^w S/
/V
for
3tP
Pah-kwa,
the eight diagrams, employed by the Chinese

(3).
purposes of divination and geomancy

4\-
Wfy
Fei-shen, vicious, unruly demons.

in
3p
Yun, dwelling
the clouds..
03
'fjf
Yiu, henceforth.
Lei, thunder,
let
the thunderbolt strike.
Kwei,
a spectre, a ghost.
W.
Jf-
Ch'eh, Joh. Tuh, three malevolent stellar gods.
II.
Full reading of the

of
text.
The four genii

the unruly
bolt
the
year are
hereby
ordered
to
discover,
through the magic power of the

crush
forthwith
the
eight diagrams, Pah-kwa

clouds,
if,
demons hidden amidst the
and
let
the thunder-
malevolent stellar gods
Ch'eh,
Joh and
Tuh, who have caused this disease.
(1)
Sec Vol.
II.
p.
medical nostrums on
specific.
(2)
Chinese quacks have exhausted all their poor patient, recourse is hud at last to this wonderful
197.
When
See Vol.
111.
p. 270.
Also Part
II.
Ch. V.
art. 7,
where these gods
and
their functions are described.

(3)
See Vol.
II.
p. 223.
note
ly Vol.
111. p.
273, 276, 284.
tk*t%
N 118
&
J3-
305
X
119.
CHARM OR STOPPING
I
Ul
M\<.
FROM THE NOSE

/.
).
This charm contains only two characters.

Eg
0/C
Lei, thunder, the thunderbolt.
Ch'ui, to blow, to crash into.
//.
Full reading of tho

crash
into
text.
Let
bleeding".
the
thunderbolt
his
nostrils
and arrest the

is
This magic formula, when recited seven times,
deemed
to be of marvellous efficacy.
(1)
See Vol
II.
p. 198.
This charm
is
burnt
in
front of the sufferer,
The part burnt beside the right foot is designed to the flow of blood from the right nostril: the other part, burnt near the stop Some ashes left foot, must stop the blood that issues from the left nostril.
quite close to his toes.
are also introduced into the nostrils.
306
\
120.
CHARM FOB
IV
III
\l l\(.
BREAST-SORES
(1).
SUCKLING
WOMEN
This charm comprises two parts,

the
the quack advertisement and
charm proper.
/.
Literal explanation
<>/
lerms.
I"
The quack advertisement.

has
injured
the
breasts
lias
A mischievous
The
I
urchin
of
its
nurse.
latter accosts a Taoist priest
and asks what
caused the pain.
can't say, replies the quack, but wipe quickly with your hand the By the bye, nipples, in order to Stop the blood and allav the pain.
1
have just received

-Jc
marvellous
ancl
'
nostrum
-
from
the
Honourable
Lao-kiXn
_h
"'
'"
re ^ eve
1!"
The charm proper.

Hf
Jt|
Lei, thunder,
let
Kwei,
Shili
the five malevolent stellar gods:

-f*
Tsing
#. Yung
'.,
Yueh ^.
'fg
and Ting ~f.

let
Lei. thunder,

stellar
Kwei, Cheung J|, Loh

7^,
the five malevolent

ffc
gods:
Wei ^, Yuh
Qfc.
and San
ffl.
II.
Full reading of the

five
text.
Let the thunderbolt strike the
malevolent stellar gods, Tsing,
Yung, Yueh, Shih and Ting, who have injured the left breast of this woman: and likewise the five other malignant star-gods, Wei, Yuh,
Gh'ung, Loh and San, who have caused the pain in her right breast.
(1)
See Vol.
applied,
it
11.
p.
199.
This chartn
is
;i
pure invention of Taoists.

all
When
is
said the sores close up.
and
pain quite disappears,
through the mysterious power of Lao-tze
^-
307
V
121.
CHARM OR PROTECTING WOMEN

I
WHEN
/.
\E\Rli\G CONI
INEMEM
(I).
Lei-ch'ih, order emanating from Lei-tsu ff of the "Ministry of the thunderbolt" (2).
%g
$5
jj|,
ruler
3 Hu,
5H
jru
a vase, a jug".
Employed here
for
Fu
ffi,
charm, the
two words being similarly pronounced

T'eil, the head,
in several parts of
Kiangsu ftM-
worn on the head or

a)
hair.
Slj
Hu-t'eu, (and protecting as

Nu-jen, this woman.
tiger's
head
(3).
3C
lit
Lei, thunder, the thunderbolt.
fyf
Chan,
to cut in two, to crush, to destroy.
in
JE ivang, employed here for T'ien-kang Ji jjr, a constellation which Buddhists reckon 36 auspicious stars or stellar gods.
JE!
Efel
Keng,
to
change, to
alter.
Yiu, forthwith.
//.
Full reading of
he
text.
The
ruler of the "Ministry of the thunderbolt",
Lei-tsu ff
jjjg.
hereby orders that the charm which this woman wears in her hair afford her protection as would a tiger's head. Let the thunderbolt
wreck her
evil star,
and
let
the auspicious
stellar
gods,
T'ien-kang
^p, henceforth abide by her.

See Vol.
p. 200.
(1)
II.
Child-bearing
women wear
note
2,
this
charm hidden
in the hair of the head.

(2) (3)
See Vol.
111.
p. 230. 231, 237, 24ti.
274.
The
tiger is
expeller of spectres.
deemed by the Chinese to be a great destroyer and He can grasp them, tear them asunder, and devour
is
them.
'The picture of a tiger's head

all
believed to he very efficacious
in
counteracting
pernicious influences that affect children.
De Groot.
The
of spectres Religious System of China. Vol. VI. 055 (The tiger, a destroyer

V
122.
:*08
BUDDHIST CHARM \ssi RING

(
A HAPPY DELIVER1
/.
).
5p/J
tt
Fuh
ch'ih-ling, mandate emanating from Buddha.
\i
HX
M S
Ch'wang-t'eu, the head of the bed.

I-shi, taking a lion
(2).
l Jen.
J^
JF,
in
to be responsible for, to fulfil a duty.
Hai, an infant, a child.
Kang, employed here

.'!')
for
T'ien-kang
jf';,
a constellation

J5.
f?r^
auspicious stars or stellar gods.
Keng,
i"
change,
to alter.
Shah, malevolent ghosts.

Jftj
Here the 72
stellar gods,
known
as Tirshah
f$. and enemies of
man.
Yiu,
forthwith.
//.
Full reading
o) the text.
Huddha hereby orders
that the lion keep guard

its
at
the
head of
the bed, and protect the child in
mother's womb.
Moreover, the
all
auspicious gods,
T'ien-kang Ji
-ft!-,
must forthwith counteract
maleficent influences caused bv
evil
stars.
1)
See Vol.
II.
p. 201.
This
charm
is
sold by Buddhist priests,
and
affixed at the
head of the bed
for the purpose of obtaining the
happy delivery
being "Sa/cya-
of a child-bearing
(2)
The
lion
woman. is the emblem

Sakya
of
Buddha, one of his
titles
sinha'\ the -'Lion of the
tribe".
In his repeated births, he
was born
10
times as a lion, 6 as an elephant, once as a hare, but never as a woman, an insect or a "Preta". The "lion's roar" is a term for Buddhist preaching.
-Monier Williams. Buddhism, p. 112, 382.
4
P
& &f#^
Ik
v/.
N" 122
1%
J
&-.
&
#
j%jK^
- 309
l>;i.
CHARM FOR CUBING STITCHES IN

/.
III 5
SIDE
| ).
P'U, employed here for P'u-hwa T'ien-tsun the "healing Buddha, honoured of Heaven" (2).
ffit
ft Ji
j$,
Ngan, Chinese
word
'
'O,,,
(.'>
W)
<0
}\
^
Iffi
Ch'ih-ling, orders,
commands.
Chi-tsin. to remedy, to heal completely.
Yueh-jeh, the moon and the day.

1
% % A
If
p|)
~~"
i*
Kiu-kiu pah-shih-yih jeh,
9x J= si
(
cold days of winter.

Lei. thunder, let the thunderbolt strike, crush.
Yin, a trace, a mark.
!?&
Shah,
baleful,
ffc
Here the 72
stellar
gods,
known
as Ti-shalt
^fc,
and enemies
of
man.
Yiu, forthwith.
//.
Full reading of the

of
le.vt.
The "healing Buddha, honoured

tsun
1
Heaven", P'u-hwu
T'ien-
^jf
ft
^,
utters the
magic word
"Om" and
',
orders that the
stitches in the side, contracted on such a day and in such a month.
during the Si cold days of winter,
be cured.
Let
the
thunderbolt
j^ =&,
crush forthwith
the
maleficent
stellar
gods,
Ti-shah
who
have caused these pains.
(1)
See Vol.
II.
p.
202.
This charm
is
applied over the lungs, and sides,
or placed over the spot where pain is felt. See Vol. III. p. 27S. note 2. This fabulous Buddha removes suffering (2)
and lengthens
(3)
life.
Um'' is the first
word
of the
magic formula
Sec Vol.
li
Om! mani padme,

p. 288, 298.
hum".
<>h! the jewel of creation in
the Lotus.
III.
11
310
\
134.
CHARM CURING ACHING

AND GASTRITIS
/.
Ol
(I).
111,
STOMACH
Literal explanation of leans.
W) '&) Fuh-ch'ih
(ling\ order
s
.
emanating from Buddha.
fi
tyj
|S|
circle.
Fllh-Wei, Buddha
2
seat,
throne.
Buddha comes
per-
sonally seated on his throne
Hwuh,
!^1
a tablet held by courtiers (3).
^C
K'iien-nei tsih-pih,
of
traces
spiral
seven
lines
in
The substitute
Buddha
traces
of seven
lines
on
the chest of the patient.
Before
tracing
the
four
following
characters,
the
substitute
breathes on the pen, and then writes out the words.
Mi Wi
K'i-ts'u, the breath emitted
upon
this pen.
jA Mi
Chen-k'i,
is
the true breath of
Buddha
himself.
//.
Full reading of the
text.
nay more, he comes personally seated on his throne, and traces a spiral of seven lines on the The substitute then breathes on the pen, and chest of the patient.
;
This order emanates from Buddha
writes forthwith the four following characters,

is
saying:
this breath
the true breath of
Buddha
himself.
(1)
See Vol
II.
it
p.
203.
The
spiral traced on the chest
must have seven
lines, failing
(2)
which
f)|'r
Fuh-ioei
{)'/;.
has no efficacy for dispelling the pain. Buddha's throne, on which he is seated, and thus
considered to be personally present.
Charms
set to
work divine powers,

propitiate them,
call
down gods
them
in the
It
to receive sacrifice
and bestow
felicity,
interest
welfare and happiness of man Preface to Vol. II. p. IV). was generally about three feet lon^, and made of ivory, gem, (3) wood, or bamboo. Designed at first for taking notes on, it became subsequently a badge of honour for courtiers. It ended with the Ming $j dynasty,
A.D. 1644. Williams. Dictionary of the Chinese Language.
At-dSfc-
#i
ft
Wf
N 124
iS^^^
K
^
r
311
\
125.
ANOTHER SOI
/.
l.-RF.SI ORI\<.
<
HARM.

1
The
spell.
Ngan, Chinese
word "0>//".
Eh
now
therefore.
Ch'ih, an order, a
command.
genii
J#
1f
JtI
Hll,
the seasons, years,
Sze-kung-tsao. the four months and days.

for
wh..
preside over
employed here
Fu
:f,
charm.
Here the 72
stellar
f?&
Kwei-Shah. maleficent demons.

as Ti-shah
j$l
gods,
known
03
f$C,
and enemies
of thunder.
of
man.
Lei, thunder, the
god
nX $L Show-kwei,
'/n
to restrain,
to seize the
demons.
svL
Siao-kwei,
2
to destroy, to
annihilate the demons.
Pursuit of the soul.

in
The magic words employed

in the full text.
pursuing" the soul are found below
Return of the soul.
5p[Jj
^\?
J|l
a divine Cb/ih-ling, an order,
command.
of the
Kw'ei-sing, the supreme ruler the Great Bear: Kwei-sirtg "U; j| arrives.
^ ^ ^
Eh
!
constellation
of
Shen-ming, and
//.
restores
life
to the corpse.
text.
Full reading of the
the genii
presiding
over the year are hereby ordered to

jfo
destroy the maleficent
demons Ti-shah
f&,
who have snatched
away the
soul of So-and-So.
Let the thunderbolt strike and anni-
hilate those disturbers of established order.
Pursuer of the
soul, carry out this order forthwith,
and
let
the
re-enter the body. three souls and the seven senses of the deceased
divine order
is
hereby issued, commanding Kw'ei-sing

life
&
j|
to arrive,
and restore
to
the corpse.
312
N
I2.
BUDDHIST NOSTRUM CURING Ml KINDS

OF DISEASE
/.
(
'rf*
Hll, a
pot, a
Jul:.
Ik-re
used
in
for /'"
p)~-
charm, the two

Ki&ngsu
fx.
wmcls being similarly pronounced

ilf
ty)
several parts of
Mi-
Lei, thunder, the "Ministry of the thunderbolt".
-
:
iF
^ M
T*
Ch'ih-ling-hsia,
to
order, to
command.
here For T'ien-kang Kailg. employed

:!'>
jj,
a constellation
in

TF
stars or stellar gods.

to
fp Chen-chi,
Shah,
baleful,
to subject,
reduce to order.
Here the 72 stellar malignant, murderous. gods, known as Ti-shah J^ ''&. and enemies of man.
f?&
-
li
IF,
Hu, here employed
for
Fu
${, a charm.
fp
Chen-chi,
to
restrain, to reduce to order.
7^,
Kwei,
fcB
spectres, maleficent
demons.
to expel.
M
||
K'tih-Ch'uh,
to drive off,
Yiu, forthwith.
11.
Full reading of
th>-
text.
An
order
is
hereby made by the "Ministry of the thunderbolt
',
commanding
stellar gods,
in the
name
of the "three religions" that the auspicious
T'ien-kang
J-jfl
^,
reduce to order the maleficent de-
mons, Ti-shah
f$C,
who have
caused this disease.
The charm
must
also
repress these malignant beings and expel them forthwith.
(1)
See Vol.
II.
p.
205.
This charm
It
is
said
to
to
cure the one hundred
ailments, that
is all
kinds of disease.
seems
have been borrowed from

identical effects as the
the followers of Lao-tze
^f,
and produces the same
following one, which
is
exclusively employed by Taoist priests, Tao-chi j^dt-
J2x
?S
<
-*
N 126
f.|>|ft;o
0>
*? If
/&
&
\
'ft
^^Fp^
j ?*
AT9
N" 127
Ov
jfe*
&<^Q
313
W
127.
TAOIST NOSTRUM CURING

/.
All,
DISEASES
(I).

is
Fu
Cheng-fu, the second character $, a genuine charm.
ih 3
hero employed
for
It
W.
San-kiao, the "three religions
".
JH )R
San-tsMng, the
Cheng-Shi,
"Three Pure Ones",

to
a Taoist triad.
to repress,
reduce
to order.
03 Jh J| Sze-hwui-sing.
the four comets,
the spirits
who
preside over them, malevolent and erratic demons.
TW
s\
Kiieh. to expel, to extirpate.

Jlftp
Luh-shen,
the six household or tutelary gods (2).
J\ ^p
ZZ.
T'ai-p'ing, undisturbed peace and contentment.

the
7C San-yuen,
Shah,
/
'Three Principles"
(3).
$*
to
kill,
to slay.
$J TT
jt.
frj"
Chih-ling,
to order, to
command.
charm.
Wang-fu,
a peerless, an all-powerful
>\
ffi
Ta, great, wonderful.
M@
3^
K'i-szehwui-sheng,able
Full reading of the
in
to restore text.
thedead
to life.
//.
This genuine charm hereby orders,

religions"
the
to
name
of
the
"three
the
and the "Three Pure Ones",
repress and
so that
expel
erratic spirits
who
preside over the four comets,
the house-
hold gods
may maintain
the
peace and happiness.
Let the
"Three Printhis
ciples" slay
maleficent
disease.
Such
is
is
the order contained in this all-powerful charm, whose efficacy

it
so great that
(1)
can restore the dead

p. 206.
to life.
See Vol.
II.
This charm
is
given out in the
name
of the
"Three religions", the "Three Pure Ones", and the "Three Principles", hence
its
all-powerfulness.
(2)
See Vol.
III. p.
261,
where the names
of these gods are found, and
their functions described.

(3)
See Vol.
III. p.
236. note 2: also p. 254. note
2.

\
itis.
<
31
haiui rm:si;it\
i\<-
ioti
mi:
1:1
i:<
is
OF
/.
SI
XSTROKi:
(I).
JZl
^C

the "Three Principles*'
(2).
7C San-yuen,
^TT
^/J
Ch'ih-ling, to order, to
command.
a
I 1
^V.
vpfl
R'
Wang-ling-kwan,
is
Taoist god
pi).
ltL
Tsai-tz'e.
here.
Hung,
the rumbling of carriages, a
stunning noise.
administers
to
Here
male-
the lashing which

ficent
Wang-lin g-h wan
3E ft
'l'V
demons.
flO.
charge.
tienii",
Chi-jeh, the Allusion is here
day
on
to
which
the
certain
of
officer
is
in
made
office
one of the "four
Kung-tz'ao
Pfl
[Hj
!))
T&f
who
preside over the dav.
n9
5oL
Chu-shen,
all
the other tutelarv gods.

retire,
Mien-llWUi,
//.
may
withdraw.
text.
Full readying of the
The "three
ling-kxvan
religions*'
'gf
'<$
to attend here officially,
and the "Three Principles" order Wangand lash unmercifully

is
the malevolent demons.

in order,
Alone, he
well able to
keep these imps
and so
all
the other tutelary gods

207
may
retire.
(1)
See Vol.
II.
p.
This charm
is
used during the excessive and

epoch, they were peculiar Taoist
protracted heat of Chinese

(2)
Summers.
a
Originally vast periods of time, like
geological
subsequently personified and deified. They form to-day triad. Williams. Dictionary of the Chinese Language.
(3)
One
of the 26
commanders
of the "heavenly army", a fanciful inven-
tion of
Taoism.
cause disease.
to-day a famous exorcist and expeller of demons who Represented with a whip in hand, he chastises and lashes
is
He
them unmercifully. This is graphically depicted by the red the charm and ending in fork-shape form (Vol. II. p. 207).
line
drawn across
315
V
138.
CHARM OF UNIVERSAL EFFICACY

/.
(I).
Ji Ê
T'ien-ti, heaven
and earth.
P
:
3
/I
Jeh-yueh. the sun and moon.
Chll, a lord, a master, the chief ruler of a country.

1
Yuh-tsing, the "Pearly Azure ', one of the Taoist heavens. The g-od who dwells in this blissful abode is
7pf
three
called
^ H, the ''Pearly Emperor"; also known as T'ien Pao-ktin ^ ^ |*, the "Precious ruler of heaven", and Yuen-shi T'ien-tsun ^ % ^, the "Origin, honoured of heaven"
Yuh-hwang
jfe
(2).
r*ij
j|f
Wan-ling, ten thousand

a spell or
virtues, universal efficacy.

evil.
Pj Fu,
charm
to
prevent
//.
Full reading of the
text.
Charm
of universal efficacy, bestowed by the "Pearly emperor
',
Yuh-kwang 5E
hI,
supreme
lord
of
the
sun
and moon, and
of
heaven and earth.
(1)
See Vol.
II.
p. 213.
This charm
is
employed by Taoist
as
ll
priests,
Taois
shi
db, while performing the ceremony
known
Ta-tsiao" tf W.- that
delivering souls from Hades (Vol. I. p. 151). (2) Yuh-lurang 3? J|, the "Pearly Emperor"
is
deemed
to be
the Sup-
reme Lord of the physical world, and the saviour of men.

theon he corresponds
to
In the
Taoist panis
the Confucian Shang-ti _h
though he
much
Reli-
more humanised: and

gion
in
to the
Buddhist Fuh
$}, or
Sakyamuni.
Kdkins.
China,
p. 112.
316
N
l'4U.
CHARM BESTOWING HEAVENL1 CONSOLATION

(sweet
/.
(I).
dew from
above).
..
Wi
triad,
of the Taoist Ling-pao, the 'mystic jewel' second god also known as Ling-pao T'ien-tsun ?& %, the "mystic
ffC
.
^ ^
the
jewel,
honoured
of
heaven
".
He dwells
in
Slwng-ts'ing _tl Hv or second Taoist heavens, heroes, hermits and recluses, all comprised under the general term
^('hcii-jeri''
"I'pper Azure", abode of culture-
'1
irf
&fr
1|Pe1
Kan, sweet,
Lll,
consoling..
dew, dew-drops, ambrosia.

to
Jun,
moisten, to bedew,
.
to refresh.
Jap
pj
Tseh.
Fu, a
to benefit
spell, a
to enrich.
charm
to
prevent
evil.
//.
Full reading of the
text.
Charm bestowed
ficent
by the "mystic jewel", Ling-pao
'<_
^f, second
god of the Taoist triad, and conveying sweet,
refreshing,
for
and beneconsolation
dew from
the blissful
abode of the gods
the
of all afflicted hearts.
(1)
See Vol.
II.
p.
214.
This 'sweet dew"
is
regarded as the ambrosia

il
of the gods,
and Taoist
priests, Tao-shi
rjr.
sprinkle
for
ghosts to
sip.
Williams. Dictionary of the Chinese Language.

(2)
The
ideal
and most elevated man.
One who has
disciplined himself
in
Taoist mysticism, and attained perfect rule over himself and over nature. He is higher than Sien immortal, but not so high as Sheng ig, the Confucian
f|l|
Saint, such as were

of the
Van
J|,
Shun #.
Yii
and
Wen Wang
dE (founder
p. 388.
Chow
Ml dynasty. B.C. 1122).
Edkins. Chinese Buddhism
317
V
146.
CHARM ASSURING PROTECTION

TO A \E\V BUILDING
(I).
/.
0t
Shuh-hai,
given
on
the
present
day,
Hat,
ol
thi
Chinese cvclic vear.
m
$fr
Lei, thunder, the
"god
of
thunder". Lei-tsu ff
jjjfl.
Chan, shortly,
in all haste.
^r W) T^
Chen-ch'ih-ling. orders, commands.
Ry Sze-ts'ao, the four genii, the seasons, years, months and days.
;W;
who
officially
preside
over
Yiu, to go on a circuit, to inspect and seize.

JfiL
/|[=
'm
Li-kwei, discontented orbate ghosts.

Yun-k'i, to send, to enjoin, to command.
that
is
^
ify
3E Wang,
Wang
T'ien-kun
3E
^,
Wang,
the
heavenly ruler: one of the genii,
who
controls the thunderbolt.
Lieh, to bind, to restrain.
P|'
3& Shen-shah.
Tishah
j^
//.
ffc,
erratic
demons: here the 72

of
stellar -oris.
known
as
and enemies
man.
text.
Full rending of the
On
the present day Hai
^.
of the
Chinese cyclic year, the "god
of thunder". Lei-tsu
officially
all
hereby orders the four genii who preside over the year, to proceed on a tour of inspection and seize
Hf
jjjft.
discontented orbate ghosts.

is
Moreover,
Wang
T'ien-kun jE 7i
j^f)
jg,
commanded
to repress the malevolent stellar
gods Ti-shah
f&.
who
disturb the peace and happiness of mortals.

See Vol.
a
II.
(1)
p.
215.
in
Before building
house,
it
is
customary
site
in
China to invite
geomancer,
order to ascertain whether the
will
be
favourable or not. Building-charms are an integral part of the Fung-shui fcifc
system.
Thev
are
teract the influence of
employed at the erection and repair of bouses, to counmurderous ghosts, prevent spectres from coming neat
evil,
and sowing disease or

Groot.
and especially
of China.
to pacify the spirits of the soil.
De
The Religions System
Vol. VI. p. 1058
12
318
\
1
II.
CHARM
OK OBTAINING
(I).
AN INCREASE OF FORTUNE
/.
5v
i=lli
T'ien, heaven physically and divinely.

Ti, the earth, the
second of the "Three Prime Powers"'.

'Ministry of the thunderbolt'.
all
HI*
Lei, thunder, the
^9
Peh-lei, the hundred species,
living
beings.
fc
The above taken
collectively constitute the T'ai-kih
(2),
the
world, the world-soul, the animated universe;

principle
the general, abstract
whence emanate the dual powers, Yang It is sometimes described that produce all things.
with Shangti j^
~$)
fey]
^
as
and Yin
|JJ?,
synonymous
ffi.
'TT
Ch'ih-ling, orders,
a butterfly.
in the
commands.
Kiangsu
fx.
fjjfc<
Hu,
In several places of
tn ' s also
word
is
pronounced
same way
fj|,
as Fit ^p, a charm.

to
It
is
confounded with another

part
of the
Hu
meaning
a
expression
llu-fu f^ ^p,
for
butterilv, is here
spell, a
employed
the latter
and forming charm. Hu, a protecting expression, and means a

protect,
charm
))xt
for
preventing
evil.
^
and
its
Heh-hu, the black
tiger.
The "god
of wealth"
is
repre-
sented riding on a black tiger, hence the
name
given to this charm,
reputed efficacy for securing an increase of fortune.

77.
Full reading of the
text.
The world-soul, T'ai-kih

charm, namely the
help in
-fc
^,
hereby orders the "black tiger"
to protect the petitioner and "god securing him an abundant increase of fortune.
of wealth",
(1)
See Vol.
II.
p. 219.
This charm
is
almost exclusively employed b\
Taoist priests, Tao-shi % rfc. (2) Literally the "Great Extreme ".
The primordial monad whence
origi8
nated the
Yang and Yin
principles
V//i-/.-?r/
j.
Appendix
III.
Ch. XI
70).
319
V
145.
CHARM FOR OBTAINING PROTECTION AT SEA

/.
(1).
7^
^ffi,
T'ien, heaven physically and divinelv.

Ti, the earth, the second of the
"Three Prime Powers"

all
Peh-lei, the hundred species,
living beings.
Lei, thunder, the "Ministry of the thunderbolt'. All these taken collectively, as in the previous charm, constitute the T'ai-kih ~Jk ^> the world, the world-soul, all nature.
|g
%T]
Lei, thunder, the "Ministry of the thunderbolt".
^TT
Ch'ih-ling, orders,
brilliant,
all
commands.
'When
a thunder-storm
life
^K Yen,
flashes
fiery.
breaks out,
gleam on
sides,
and endanger the

star.
of the seafaring
man.
Hence
it
is
necessary to beg the powerful
protection
of the
thunder-god and the auspicious

[tfl
K'lih, or
Wdn-k'ilh-sing "
//.
j|, the star of Confucius.
Full reading of the

Lei-tsu
text.
The "god
ethereal vault,
of thunder",
fjf
/jj|,
from the depths of the

with
fiery
T'ai-kih
^,
hereby orders
^lare
to
protect the seafaring petitioner,
and extend
to
him
-*
the auspicious
influence of the star of Confucius,
Wen-k
f{
jiji,
iXh-sing
j|.
Signed
ruler
by the "god of thunder",
Lei-tsu
the great and
fiery
who
thrones in boundless space.
This charm is preceded by the following injunp. 220. hereby issued to the 89 temples erected along the Yangtze river, the gods presiding over the waters, and the dragon-kings (these control the seas around Meru, the fabulous centre of the Huddhist universe) t<>
(1)
See Vol.
order
II.
ction.
An
is
take notice of this document and assure the traveller
happy voyage.
320
\
ISO.
LUCK-BEARING CHARM OBTAINED
AT
/.
Kll -IIW
A-SIIW
).
|Jj
Sien-shan, the sacred mountain.
jl
/
Kiu-hwa,
tt*
of
Kiu-hvta
a
^fj
jit
~j\
Ch'ihling, an order,
divine
command.
%f
^P*
charm. Ling-fu, an efficacious
and perfect contentment. T'ai-p'ing, peace

the eight diagrams.
the two great
iV Pah-kwa,
all
Hv |^ Yin-yang,
and passive, whence
"Powers
of
.Nature",
active
beings proceed.
^g Hu,
31
'1b
a pot, a jug.
Here used for Fv ^F, a

live
spell, a
charm.
Wu-lei, the
gods who preside over the "Ministry
of the thunderbolt".
'Ix
JFF.
or "SutrasY. King, the Buddhist classics
Kang, here employed
for
T'ien-kang Ji
jf;,
a constellation
in

//.
stellar gods.
text.
Full reading of the
Order emanating from the sacred mountain of Kiu-hwa-shan
and bearing the seal of Ti-ts'ang-wang jfe $fc . The Yin and Yang principles and the eight diagrams, Pah-kwa A. #,
jl Ip dJ, are hereby
commanded
to
grant peace and perfect contentment. This
charm, approved by the five "gods of the thunderbolt", the Buddhist "Sutras", and the 36 auspicious stellar gods, T'ien-kang j|r,
will assure the holder thereof

(1)
unbounded good-luck.
is
See Vol.
-Jiji
II.
p.
225.

five
found the
seal
of
Ti-ts
ang-wang
3E,
one of the
well-known Bodhisattvas (merciful
beings representing the saving principle of Buddhism; Hades, and saves therefrom those who worship him.
(2)
jl'l'l
who
of
presides
over
Situated South of the Yangtze river, a
little
West
Ch i-chow-fu
l
jfe
$F, in the province of
Nganhrvei
i
#<.
<
ii
OOP
iii4*M
$ ftj
fU^-
1^ M
^^
f *
N 150
^t
Stiff
2g
DS 721 D613 v.3
Dore, Henri Researches into Chinese
superstitions . v.3
PLEASE
SLIPS
DO NOT REMOVE FROM THIS POCKET
UNIVERSITY LIBRARY
OF TORONTO
/ /
/
/

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I

TRANSLATED FROM THE FRENCH WITH NOTES, HISTORICAL AND EXPLANATORY

T'USEWEI PRINTING PRESS

with the form,

Completing as it the two preceding volumes,

and explanation of charms does the doctrine and popular notions

logical place here.

In the French series, the

inventions, the medley of form the basis of charm writing.

and phantastic Taoist and Buddhist philosophy which

Taoism has influenced Confuof Literature,

represented as a demon-like personage, standing on one leg,

cap for graduates

Eastern side of the entrance to

Sahyamuni, and assigned

symbol of his celebrated on the 24 th

Taoists in turn have not failed to borrow

from Buddhists the doctrine

forth with lucidity

and brevity required much care and so the results he has

writers before the Author had delved scientifically

and methodically into these subjects,

Inset at the top.

the genealogy, functions and wqrship

god are briefly described.

more wonderful, and

will appeal powerfully to

students of comparative religion.

Vol. II., the nature, efficacy and widespread

use of charms, have been amply set forth, and so

will here but

object of the present

quaint and mysterious writing,

doctrine and significance, the gods

and superhuman powers

for restraining evil spirits,

and promoting, as the Chinese understand

hence prayer combined

with some exorcising formula

found in the Chow-li

the three most ancient

spectres perform in the world the leading part in the

several schools of exposition

present-day edition has but 58.

Under the Han

word was written

(Yen, words) taking the place of

(Shi, religious objects

and the above two forms

graphic sign for

In the works of Mencius (B.C.

have finally combined the two words, and thus

after the administrative

former command, give orders and injunctions, and the

charm, therefore, generally command. The term

spectres, occurs in Chinese literature

ever since the Ilan

dynasty (B.C. 206

(bamboo) and the

(to transcribe, to record).

of the Chinese Language),

De Groot. The Religious System

of China. Vol. VI. p. 1035