 |
THE CHINESE FAIRY BOOK
EDITED BY DR. R. WILHELM
TRANSLATED AFTER ORIGINAL SOURCES BY FREDERICK H. MARTENS
WITH SIX ILLUSTRATIONS IN COLOR BY GEORGE W. HOOD
NEW YORK FREDERICK A. STOKES COMPANY PUBLISHERS
Copyright, 1921, by FREDERICK A. STOKES COMPANY
All Rights Reserved
BOOKS IN THE "FAIRY SERIES"
The English Fairy Book The Welsh Fairy Book The Irish Fairy Book The Scottish Fairy Book The Italian Fairy Book The Hungarian Fairy Book The Indian Fairy Book The Jewish Fairy Book The Swedish Fairy Book The Chinese Fairy Book
PREFACE
The fairy tales and legends of olden China have in common with the "Thousand and One Nights" an oriental glow and glitter of precious stones and gold and multicolored silks, an oriental wealth of fantastic and supernatural action. And yet they strike an exotic note distinct in itself. The seventy-three stories here presented after original sources, embracing "Nursery Fairy Tales," "Legends of the Gods," "Tales of Saints and Magicians," "Nature and Animal Tales," "Ghost Stories," "Historic Fairy Tales," and "Literary Fairy Tales," probably represent the most comprehensive and varied collection of oriental fairy tales ever made available for American readers. There is no child who will not enjoy their novel color, their fantastic beauty, their infinite variety of subject. Yet, like the "Arabian Nights," they will amply repay the attention of the older reader as well. Some are exquisitely poetic, such as "The Flower-Elves," "The Lady of the Moon" or "The Herd Boy and the Weaving Maiden"; others like "How Three Heroes Came By Their Deaths Because Of Two Peaches," carry us back dramatically and powerfully to the Chinese age of Chivalry. The summits of fantasy are scaled in the quasi-religious dramas of "The Ape Sun Wu Kung" and "Notscha," or the weird sorceries unfolded in "The Kindly Magician." Delightful ghost stories, with happy endings, such as "A Night on the Battlefield" and "The Ghost Who Was Foiled," are paralleled with such idyllic love-tales as that of "Rose of Evening," or such Lilliputian fancies as "The King of the Ants" and "The Little Hunting Dog." It is quite safe to say that these Chinese fairy tales will give equal pleasure to the old as well as the young. They have been retold simply, with no changes in style or expression beyond such details of presentation which differences between oriental and occidental viewpoints at times compel. It is the writer's hope that others may take as much pleasure in reading them as he did in their translation.
FREDRICK H. MARTENS.
CONTENTS
PAGE
PREFACE v
NURSERY FAIRY TALES
CHAPTER
I WOMEN'S WORDS PART FLESH AND BLOOD 1
II THE THREE RHYMSTERS 4
III HOW GREED FOR A TRIFLING THING LED A MAN TO LOSE A GREAT ONE 6
IV WHO WAS THE SINNER? 9
V THE MAGIC CASK 10
VI THE FAVORITE OF FORTUNE AND THE CHILD OF ILL LUCK 11
VII THE BIRD WITH NINE HEADS 13
VIII THE CAVE OF THE BEASTS 17
IX THE PANTHER 20
X THE GREAT FLOOD 24
XI THE FOX AND THE TIGER 27
XII THE TIGER'S DECOY 28
XIII THE FOX AND THE RAVEN 29
XIV WHY DOG AND CAT ARE ENEMIES 30
LEGENDS OF THE GODS
XV HOW THE FIVE ANCIENTS BECAME MEN 35
XVI THE HERD BOY AND THE WEAVING MAIDEN 37
XVII YANG OERLANG 42
XVIII NOTSCHA 44
XIX THE LADY OF THE MOON 53
XX THE MORNING AND THE EVENING STAR 55
XXI THE GIRL WITH THE HORSE'S HEAD OR THE SILKWORM GODDESS 56
XXII THE QUEEN OF HEAVEN 58
XXIII THE FIRE-GOD 61
XXIV THE THREE RULING GODS 62
XXV A LEGEND OF CONFUCIUS 64
XXVI THE GOD OF WAR 66
TALES OF SAINTS AND MAGICIANS
XXVII THE HALOS OF THE SAINTS 71
XXVIII LAOTSZE 73
XXIX THE ANCIENT MAN 75
XXX THE EIGHT IMMORTALS (I) 76
XXXI THE EIGHT IMMORTALS (II) 82
XXXII THE TWO SCHOLARS 84
XXXIII THE MISERLY FARMER 88
XXXIV SKY O'DAWN 90
XXXV KING MU OF DSCHOU 95
XXXVI THE KING OF HUAI NAN 99
XXXVII OLD DSCHANG 102
XXXVIII THE KINDLY MAGICIAN 107
NATURE AND ANIMAL TALES
XXXIX THE FLOWER-ELVES 119
XL THE SPIRIT OF THE WU-LIAN MOUNTAIN 124
XLI THE KING OF THE ANTS 125
XLII THE LITTLE HUNTING DOG 127
XLIII THE DRAGON AFTER HIS WINTER SLEEP 130
XLIV THE SPIRITS OF THE YELLOW RIVER 131
XLV THE DRAGON-PRINCESS 137
XLVI HELP IN NEED 142
XLVII THE DISOWNED PRINCESS 151
XLVIII FOX-FIRE 161
GHOST STORIES
XLIX THE TALKING SILVER FOXES 165
L THE CONSTABLE 168
LI THE DANGEROUS REWARD 174
LII RETRIBUTION 177
LIII THE GHOST WHO WAS FOILED 180
LIV THE PUNISHMENT OF GREED 184
LV THE NIGHT ON THE BATTLEFIELD 186
LVI THE KINGDOM OF THE OGRES 189
LVII THE MAIDEN WHO WAS STOLEN AWAY 196
LVIII THE FLYING OGRE 199
LIX BLACK ARTS 201
HISTORIC LEGENDS
LX THE SORCERER OF THE WHITE LOTUS LODGE 209
LXI THE THREE EVILS 212
LXII HOW THREE HEROES CAME BY THEIR DEATHS BECAUSE OF TWO PEACHES 215
LXIII HOW THE RIVER GOD'S WEDDING WAS BROKEN OFF 218
LXIV DSCHANG LIANG 220
LXV OLD DRAGONBEARD 223
LXVI HOW MOLO STOLE THE LOVELY ROSE-RED 231
LXVII THE GOLDEN CANISTER 235
LXVIII YANG GUI FE 240
LXIX THE MONK OF THE YANGTZE-KIANG 243
LITERARY FAIRY TALES
LXX THE HEARTLESS HUSBAND 251
LXXI GIAUNA THE BEAUTIFUL 261
LXXII THE FROG PRINCESS 271
LXXIII ROSE OF EVENING 280
LXXIV THE APE SUN WU KUNG 288
LIST OF ILLUSTRATIONS
"The crows come flying and form a bridge over which the Weaving Maiden crosses the Silver River" Frontispiece
FACING PAGE
"Beside it stood a Cassia-tree" 54
"'And I crossed the water on the shoe'" 90
"A fisherboy dived into the water and brought up a pearl from beneath the chin of a black dragon" 138
"Tsian Tang brought out a platter of red amber on which lay a carbuncle" 156
"Then he took his master and Rose-Red upon his back and flew with them over the steep walls" 234
NURSERY FAIRY TALES
THE CHINESE FAIRY BOOK
I
WOMEN'S WORDS PART FLESH AND BLOOD
Once upon a time there were two brothers, who lived in the same house. And the big brother listened to his wife's words, and because of them fell out with the little one. Summer had begun, and the time for sowing the high-growing millet had come. The little brother had no grain, and asked the big one to loan him some, and the big one ordered his wife to give it to him. But she took the grain, put it in a large pot and cooked it until it was done. Then she gave it to the little fellow. He knew nothing about it, and went and sowed his field with it. Yet, since the grain had been cooked, it did not sprout. Only a single grain of seed had not been cooked; so only a single sprout shot up. The little brother was hard-working and industrious by nature, and hence he watered and hoed the sprout all day long. And the sprout grew mightily, like a tree, and an ear of millet sprang up out of it like a canopy, large enough to shade half an acre of ground. In the fall the ear was ripe. Then the little brother took his ax and chopped it down. But no sooner had the ear fallen to the ground, than an enormous Roc came rushing down, took the ear in his beak and flew away. The little brother ran after him as far as the shore of the sea.
Then the bird turned and spoke to him like a human being, as follows: "You should not seek to harm me! What is this one ear worth to you? East of the sea is the isle of gold and silver. I will carry you across. There you may take whatever you want, and become very rich."
The little brother was satisfied, and climbed on the bird's back, and the latter told him to close his eyes. So he only heard the air whistling past his ears, as though he were driving through a strong wind, and beneath him the roar and surge of flood and waves. Suddenly the bird settled on a rock: "Here we are!" he said.
Then the little brother opened his eyes and looked about him: and on all sides he saw nothing but the radiance and shimmer of all sorts of white and yellow objects. He took about a dozen of the little things and hid them in his breast.
"Have you enough?" asked the Roc.
"Yes, I have enough," he replied.
"That is well," answered the bird. "Moderation protects one from harm."
Then he once more took him up, and carried him back again.
When the little brother reached home, he bought himself a good piece of ground in the course of time, and became quite well to do.
But his brother was jealous of him, and said to him, harshly: "Where did you manage to steal the money?"
So the little one told him the whole truth of the matter. Then the big brother went home and took counsel with his wife.
"Nothing easier," said his wife. "I will just cook grain again and keep back one seedling so that it is not done. Then you shall sow it, and we will see what happens."
No sooner said than done. And sure enough, a single sprout shot up, and sure enough, the sprout bore a single ear of millet, and when harvest time came around, the Roc again appeared and carried it off in his beak. The big brother was pleased, and ran after him, and the Roc said the same thing he had said before, and carried the big brother to the island. There the big brother saw the gold and silver heaped up everywhere. The largest pieces were like hills, the small ones were like bricks, and the real tiny ones were like grains of sand. They blinded his eyes. He only regretted that he knew of no way by which he could move mountains. So he bent down and picked up as many pieces as possible.
The Roc said: "Now you have enough. You will overtax your strength."
"Have patience but a little while longer," said the big brother. "Do not be in such a hurry! I must get a few more pieces!"
And thus time passed.
The Roc again urged him to make haste: "The sun will appear in a moment," said he, "and the sun is so hot it burns human beings up."
"Wait just a little while longer," said the big brother. But that very moment a red disk broke through the clouds with tremendous power. The Roc flew into the sea, stretched out both his wings, and beat the water with them in order to escape the heat. But the big brother was shrivelled up by the sun.
Note: This fairy-tale is traditionally narrated. The Roc is called pong in Chinese, and the treasures on the island are spoken of as "all sorts of yellow and white objects" because the little fellow does not know that they are gold and silver.
II
THE THREE RHYMSTERS
Once there were three daughters in a family. The oldest one married a physician, the second one married a magistrate; but the third, who was more than usually intelligent and a clever talker, married a farmer.
Now it chanced, once upon a time, that their parents were celebrating a birthday. So the three daughters came, together with their husbands, to wish them long life and happiness. The parents-in-law prepared a meal for their three sons-in-law, and put the birthday wine on the table. But the oldest son-in-law, who knew that the third one had not attended school, wanted to embarrass him.
"It is far too tiresome," said he, "just to sit here drinking: let us have a drinking game. Each one of us must invent a verse, one that rimes and makes sense, on the words: 'in the sky, on the earth, at the table, in the room,' And whoever cannot do so, must empty three glasses as a punishment."
All the company were satisfied. Only the third son-in-law felt embarrassed and insisted on leaving. But the guests would not let him go, and obliged him to keep his seat.
Then the oldest son-in-law began: "I will make a start with my verse. Here it is:
"In the sky the phenix proudly flies, On the earth the lambkin tamely lies, At the table through an ancient book I wade, In the room I softly call the maid."
The second one continued: "And I say:
"In the sky the turtle-dove flies round, On the earth the ox paws up the ground, At the table one studies the deeds of yore, In the room the maid she sweeps the floor."
But the third son-in-law stuttered, and found nothing to say. And when all of them insisted, he broke out in rough tones of voice:
"In the sky—flies a leaden bullet, On the earth—stalks a tiger-beast, On the table—lies a pair of scissors, In the room—I call the stable-boy."
The other two sons-in-law clapped their hands and began to laugh loudly.
"Why the four lines do not rime at all," said they, "and, besides they do not make sense. A leaden bullet is no bird, the stable-boy does his work outside, would you call him into the room? Nonsense, nonsense! Drink!"
Yet before they had finished speaking, the third daughter raised the curtain of the women's room, and stepped out. She was angry, yet she could not suppress a smile.
"How so do our lines not make sense?" said she. "Listen a moment, and I'll explain them to you: In the sky our leaden bullet will shoot your phenix and your turtle-dove. On the earth our tiger-beast will devour your sheep and your ox. On the table our pair of scissors will cut up all your old books. And finally, in the room—well, the stable-boy can marry your maid!"
Then the oldest son-in-law said: "Well scolded! Sister-in-law, you know how to talk! If you were a man you would have had your degree long ago. And, as a punishment, we will empty our three glasses."
Note: This is also a fairy-tale traditionally handed down.
III
HOW GREED FOR A TRIFLING THING LED A MAN TO LOSE A GREAT ONE
Once upon a time there was an old woman, who had two sons. But her older son did not love his parents, and left his mother and brother. The younger one served her so faithfully, however, that all the people spoke of his filial affection.
One day it happened that there was a theatrical performance given outside the village. The younger son started to carry his mother there on his back, so that she might look on. But there was a ravine before the village, and he slipped and fell down in the middle of it. And his mother was killed by the rolling stones, and her blood and flesh were sprinkled about everywhere. The son stroked his mother's corpse, and wept bitterly. He was about to kill himself when, suddenly, he saw a priest standing before him.
The latter said: "Have no fear, for I can bring your mother back to life again!" And as he said so, he stooped, gathered up her flesh and bones, and laid them together as they should be. Then he breathed upon them, and at once the mother was alive again. This made the son very happy, and he thanked the priest on his knees. Yet on a sharp point of rock he still saw a bit of his mother's flesh hanging, a bit about an inch long.
"That should not be left hanging there either," said he, and hid it in his breast.
"In truth, you love your mother as a son should," said the priest. Then he bade the son give him the bit of flesh, kneaded a manikin out of it, breathed upon it, and in a minute there it stood, a really fine-looking little boy.
"His name is Small Profit," said he, turning to the son, "and you may call him brother. You are poor and have not the wherewithal with which to nourish your mother. If you need something, Small Profit can get it for you."
The son thanked him once more, then took his mother on his back again, and his new little brother by the hand, and went home. And when he said to Small Profit: "Bring meat and wine!" then meat and wine were at hand at once, and steaming rice was already cooking in the pot. And when he said to Small Profit: "Bring money and cloth!" then his purse filled itself with money, and the chests were heaped up with cloth to the brim. Whatever he asked for that he received. Thus, in the course of time, they came to be very well off indeed.
But his older brother envied him greatly. And when there was another theatrical performance in the village, he took his mother on his back—by force—and went to it. And when he reached the ravine, he slipped purposely, and let his mother fall into the depths, only intent to see that she really was shattered into fragments. And sure enough his mother had such a bad fall that her limbs and trunk were strewn around in all directions. He then climbed down, took his mother's head in his hands, and pretended to weep.
And at once the priest was on hand again, and said: "I can wake the dead to life again, and surround white bones with flesh and blood!"
Then he did as he had done before, and the mother came to life again. But the older brother already had hidden one of her ribs on purpose. He now pulled it out and said to the priest: "Here is a bone left. What shall I do with it?"
The priest took the bone, enclosed it in lime and earth, breathed upon it, as he had done the other time, and it became a little man, resembling Small Profit, but larger in stature.
"His name is Great Duty," he told his older brother, "if you stick to him he will always lend you a hand."
The son took his mother back again, and Great Duty walked beside him.
When he came to their courtyard door, he saw his younger brother coming out, holding Small Profit in his arms.
"Where are you going?" he said to him.
His brother answered: "Small Profit is a divine being, who does not wish to dwell for all time among men. He wants to fly back to the heavens, and so I am escorting him."
"Give Small Profit to me! Don't let him get away!" cried the older brother.
Yet, before he had ended his speech, Small Profit was rising in the air. The older brother then quickly let his mother drop on the ground, and stretched out his hand to catch Small Profit. But he did not succeed, and now Great Duty, too, rose from the ground, took Small Profit's hand, and together they ascended to the clouds and disappeared.
Then the older brother stamped on the ground, and said with a sigh: "Alas, I have lost my Great Duty because I was too greedy for that Small Profit!"
Note: In China—usually on festive days or because of some religious celebration—a provisional stage is erected before the village or temple, and a play given. Permanent theaters are to be found only in the large cities.
IV
WHO WAS THE SINNER?
Once upon a time there were ten farmers, who were crossing a field together. They were surprised by a heavy thunder-storm, and took refuge in a half-ruined temple. But the thunder drew ever nearer, and so great was the tumult that the air trembled about them, while the lightning flew around the temple in a continuous circle. The farmers were greatly frightened, and thought that there must be a sinner among them, whom the lightning would strike. In order to find out who it might be, they agreed to hang their straw hats up before the door, and he whose hat was blown away was to yield himself up to his fate.
No sooner were the hats outside, than one of them was blown away, and the rest thrust its unfortunate owner out of doors without pity. But as soon as he had left the temple the lightning ceased circling around, and struck it with a crash.
The one whom the rest had thrust out, had been the only righteous one among them, and for his sake the lightning had spared the temple. So the other nine had to pay for their hard-heartedness with their lives.
Note: A traditionally narrated fairy-tale.
V
THE MAGIC CASK
Once upon a time there was a man who dug up a big, earthenware cask in his field. So he took it home with him and told his wife to clean it out. But when his wife started brushing the inside of the cask, the cask suddenly began to fill itself with brushes. No matter how many were taken out, others kept on taking their place. So the man sold the brushes, and the family managed to live quite comfortably.
Once a coin fell into the cask by mistake. At once the brushes disappeared and the cask began to fill itself with money. So now the family became rich; for they could take as much money out of the cask as ever they wished.
Now the man had an old grandfather at home, who was weak and shaky. Since there was nothing else he could do, his grandson set him to work shoveling money out of the cask, and when the old grandfather grew weary and could not keep on, he would fall into a rage, and shout at him angrily, telling him he was lazy and did not want to work. One day, however, the old man's strength gave out, and he fell into the cask and died. At once the money disappeared, and the whole cask began to fill itself with dead grandfathers. Then the man had to pull them all out and have them buried, and for this purpose he had to use up again all the money he had received. And when he was through, the cask broke, and he was just as poor as before.
Note: "The Magic Cask" is a traditionally narrated tale. In Northern China wooden casks or barrels are unknown. Large vessels, open at the top, of earth or stone are used to hold water and other liquids.
VI
THE FAVORITE OF FORTUNE AND THE CHILD OF ILL LUCK
Once upon a time there was a proud prince who had a daughter. But the daughter was a child of ill luck. When it came time for her to marry, she had all her suitors assemble before her father's palace. She was going to throw down a ball of red silk among them, and whoever caught it was to be her husband. Now there were many princes and counts gathered before the castle, and in their midst there was also a beggar. And the princess could see dragons crawling into his ears and crawling out again from his nostrils, for he was a child of luck. So she threw the ball to the beggar and he caught it.
Her father asked angrily: "Why did you throw the ball into the beggar's hands?"
"He is a favorite of Fortune," said the princess, "I will marry him, and then, perhaps, I will share in his good luck."
But her father would not hear of it, and since she insisted, he drove her from the castle in his rage. So the princess had to go off with the beggar. She dwelt with him in a little hut, and had to hunt for herbs and roots, and cook them herself, so that they might have something to eat; and often they both went hungry.
One day her husband said to her: "I will set out and seek my fortune. And when I have found it, I will come back again and fetch you." The princess was willing, and he went away, and was gone for eighteen years. Meanwhile the princess lived in want and affliction, for her father remained hard and merciless. If her mother had not secretly given her food and money, no doubt she would have starved to death during all that time.
But the beggar found his fortune, and at length became emperor. He returned and stood before his wife. She however, no longer recognized him: She only knew that he was the powerful emperor.
He asked her how she were getting along.
"Why do you ask me how I am getting along?" she replied. "I am too far beneath your notice."
"And who may your husband be!"
"My husband was a beggar. He went away to seek his fortune. That was eighteen years ago, and he has not yet returned."
"And what have you done during all those long years?"
"I have been waiting for him to return."
"Do you wish to marry some one else, seeing that he has been missing so long?"
"No, I will remain his wife until I die."
When the emperor saw how faithful his wife was, he told her who he was, had her clothed in magnificent garments, and took her with him to his imperial palace. And there they lived in splendor and happiness.
After a few days the emperor said to his wife: "We spend every day in festivities, as though every day were New Year."
"And why should we not celebrate," answered his wife, "since we have now become emperor and empress?"
Yet his wife was a child of ill luck. When she had been empress no more than eighteen days, she fell sick and died. But her husband lived for many a long year.
Note: "The Favorite of Fortune and the Child of Ill Luck" is a traditionally narrated fairy-tale. The dragon is the symbol of imperial rule, and the New Year's feasts, which old and young celebrate for weeks, is the greatest of Chinese festivals.
VII
THE BIRD WITH NINE HEADS
Long, long ago, there once lived a king and a queen who had a daughter. One day, when the daughter went walking in the garden, a tremendous storm suddenly came up and carried her away with it. Now the storm had come from the bird with nine heads, who had robbed the princess, and brought her to his cave. The king did not know whither his daughter had disappeared, so he had proclaimed throughout the land: "Whoever brings back the princess may have her for his bride!"
Now a youth had seen the bird as he was carrying the princess to his cave. This cave, though, was in the middle of a sheer wall of rock. One could not climb up to it from below, nor could one climb down to it from above. And as the youth was walking around the rock, another youth came along and asked him what he was doing there. So the first youth told him that the bird with nine heads had carried off the king's daughter, and had brought her up to his cave. The other chap knew what he had to do. He called together his friends, and they lowered the youth to the cave in a basket. And when he went into the cave, he saw the king's daughter sitting there, and washing the wound of the bird with nine heads; for the hound of heaven had bitten off his tenth head, and his wound was still bleeding. The princess, however, motioned to the youth to hide, and he did so. When the king's daughter had washed his wound and bandaged it, the bird with nine heads felt so comfortable, that one after another, all his nine heads fell asleep. Then the youth stepped forth from his hiding-place, and cut off his nine heads with a sword. But the king's daughter said: "It would be best if you were hauled up first, and I came after."
"No," said the youth. "I will wait below here, until you are in safety." At first the king's daughter was not willing; yet at last she allowed herself to be persuaded, and climbed into the basket. But before she did so, she took a long pin from her hair, broke it into two halves and gave him one and kept the other. She also divided her silken kerchief with him, and told him to take good care of both her gifts. But when the other man had drawn up the king's daughter, he took her along with him, and left the youth in the cave, in spite of all his calling and pleading.
The youth now took a walk about the cave. There he saw a number of maidens, all of whom had been carried off by the bird with nine heads, and who had perished there of hunger. And on the wall hung a fish, nailed against it with four nails. When he touched the fish, the latter turned into a handsome youth, who thanked him for delivering him, and they agreed to regard each other as brothers. Soon the first youth grew very hungry. He stepped out in front of the cave to search for food, but only stones were lying there. Then, suddenly, he saw a great dragon, who was licking a stone. The youth imitated him, and before long his hunger had disappeared. He next asked the dragon how he could get away from the cave, and the dragon nodded his head in the direction of his tail, as much as to say he should seat himself upon it. So he climbed up, and in the twinkling of an eye he was down on the ground, and the dragon had disappeared. He then went on until he found a tortoise-shell full of beautiful pearls. But they were magic pearls, for if you flung them into the fire, the fire ceased to burn and if you flung them into the water, the water divided and you could walk through the midst of it. The youth took the pearls out of the tortoise-shell, and put them in his pocket. Not long after he reached the sea-shore. Here he flung a pearl into the sea, and at once the waters divided and he could see the sea-dragon. The sea-dragon cried: "Who is disturbing me here in my own kingdom?" The youth answered: "I found pearls in a tortoise-shell, and have flung one into the sea, and now the waters have divided for me."
"If that is the case," said the dragon, "then come into the sea with me and we will live there together." Then the youth recognized him for the same dragon whom he had seen in the cave. And with him was the youth with whom he had formed a bond of brotherhood: He was the dragon's son.
"Since you have saved my son and become his brother, I am your father," said the old dragon. And he entertained him hospitably with food and wine.
One day his friend said to him: "My father is sure to want to reward you. But accept no money, nor any jewels from him, but only the little gourd flask over yonder. With it you can conjure up whatever you wish."
And, sure enough, the old dragon asked him what he wanted by way of a reward, and the youth answered: "I want no money, nor any jewels. All I want is the little gourd flask over yonder."
At first the dragon did not wish to give it up, but at last he did let him have it, after all. And then the youth left the dragon's castle.
When he set his foot on dry land again he felt hungry. At once a table stood before him, covered with a fine and plenteous meal. He ate and drank. After he had gone on a while, he felt weary. And there stood an ass, waiting for him, on which he mounted. After he had ridden for a while, the ass's gait seemed too uneven, and along came a wagon, into which he climbed. But the wagon shook him up too, greatly, and he thought: "If I only had a litter! That would suit me better." No more had he thought so, than the litter came along, and he seated himself in it. And the bearers carried him to the city in which dwelt the king, the queen and their daughter.
When the other youth had brought back the king's daughter, it was decided to hold the wedding. But the king's daughter was not willing, and said: "He is not the right man. My deliverer will come and bring with him half of the long pin for my hair, and half my silken kerchief as a token." But when the youth did not appear for so long a time, and the other one pressed the king, the king grew impatient and said: "The wedding shall take place to-morrow!" Then the king's daughter went sadly through the streets of the city, and searched and searched in the hope of finding her deliverer. And this was on the very day that the litter arrived. The king's daughter saw the half of her silken handkerchief in the youth's hand, and filled with joy, she led him to her father. There he had to show his half of the long pin, which fitted the other exactly, and then the king was convinced that he was the right, true deliverer. The false bridegroom was now punished, the wedding celebrated, and they lived in peace and happiness till the end of their days.
Note: "The Bird With Nine Heads" is a traditionally narrated fairy-tale. The long hair needle is an example of the halved jewel used as a sign of recognition by lovers (see No. 68, "Yang Gui Fe"). The "Fish" in the cave is the dragon's son, for like East Indian Nagaradjas, the Chinese dragons are often sea-gods. Gourd flasks often occur as magic talismans in Chinese fairy-tales, and spirits who serve their owners are often imprisoned in them. See No. 81.
VIII
THE CAVE OF THE BEASTS
Once upon a time there was a family in which there were seven daughters. One day when the father went out to gather wood, he found seven wild duck eggs. He brought them home, but did not think of giving any to his children, intending to eat them himself, with his wife. In the evening the oldest daughter woke up, and asked her mother what she was cooking. The mother said: "I am cooking wild duck eggs. I will give you one, but you must not let your sisters know." And so she gave her one. Then the second daughter woke up, and asked her mother what she was cooking. She said: "Wild duck eggs. If you will not tell your sisters, I'll give you one." And so it went. At last the daughters had eaten all the eggs, and there were none left.
In the morning the father was very angry with the children, and said: "Who wants to go along to grandmother?" But he intended to lead the children into the mountains, and let the wolves devour them there. The older daughters suspected this, and said: "We are not going along!" But the two younger ones said: "We will go with you." And so they drove off with their father. After they had driven a good ways, they asked: "Will we soon get to grandmother's house?" "Right away," said their father. And when they had reached the mountains he told them: "Wait here. I will drive into the village ahead of you, and tell grandmother that you are coming." And then he drove off with the donkey-cart. They waited and waited, but their father did not come. At last they decided that their father would not come back to fetch them, and that he had left them alone in the mountains. So they went further and further into the hills seeking a shelter for the night. Then they spied a great stone. This they selected for a pillow, and rolled it over to the place where they were going to lie down to sleep. And then they saw that the stone was the door to a cave. There was a light in the cave, and they went into it. The light they had seen came from the many precious stones and jewels of every sort in the cave, which belonged to a wolf and a fox. They had a number of jars of precious stones and pearls that shone by night. The girls said: "What a lovely cave this is! We will lie right down and go to bed." For there stood two golden beds with gold-embroidered covers. So they lay down and fell asleep. During the night the wolf and fox came home. And the wolf said: "I smell human flesh!" But the fox replied: "Oh, nonsense! There are no human beings who can enter our cave. We lock it up too well for that." The wolf said: "Very well, then let us lie down in our beds and sleep." But the fox answered: "Let us curl up in the kettles on the hearth. They still hold a little warmth from the fire." The one kettle was of gold and the other of silver, and they curled up in them.
When the girls rose early in the morning, they saw the wolf and the fox lying there, and were much frightened. And they put the covers on the kettles and heaped a number of big stones on them, so that the wolf and the fox could not get out again. Then they made a fire. The wolf and the fox said: "Oh, how nice and warm it is this morning! How does that happen?" But at length it grew too hot for them. Then they noticed that the two girls had kindled a fire and they cried: "Let us out! We will give you lots of precious stones, and lots of gold, and will do you no harm!" But the girls would not listen to them, and kept on making a bigger fire. So that was the end of the wolf and the fox in the kettles.
Then the girls lived happily for a number of days in the cave. But their father was seized with a longing for his daughters, and he went into the mountains to look for them. And he sat right down on the stone in front of the cave to rest, and tapped his pipe against it to empty the ashes. Then the girls within called out: "Who is knocking at our door?" And the father said: "Are those not my daughters' voices?" While the daughters replied: "Is that not our father's voice?" Then they pushed aside the stone and saw that it was their father, and their father was glad to see them once more. He was much surprised to think that they should have chanced on this cave full of precious stones, and they told him the whole story. Then their father fetched people to help him carry home the jewels. And when they got home, his wife wondered where he had obtained all these treasures. So the father and daughters told her everything, and they became a very wealthy family, and lived happily to the end of their days.
Note: "The Cave of the Beasts" is traditionally narrated.
IX
THE PANTHER
Once upon a time there was a widow who had two daughters and a little son. And one day the mother said to her daughters: "Take good care of the house, for I am going to see grandmother, together with your little brother!" So the daughters promised her they would do so, and their mother went off. On her way a panther met her, and asked where she were going.
She said: "I am going with my child to see my mother."
"Will you not rest a bit?" asked the panther.
"No," said she, "it is already late, and it is a long road to where my mother lives."
But the panther did not cease urging her, and finally she gave in and sat down by the road side.
"I will comb your hair a bit," said the panther. And the woman allowed the panther to comb her hair. But as he passed his claws through her hair, he tore off a bit of her skin and devoured it.
"Stop!" cried the woman, "the way you comb my hair hurts!"
But the panther tore off a much larger piece of skin. Now the woman wanted to call for help, but the panther seized and devoured her. Then he turned on her little son and killed him too, put on the woman's clothes, and laid the child's bones, which he had not yet devoured, in her basket. After that he went to the woman's home, where her two daughters were, and called in at the door: "Open the door, daughters! Mother has come home!" But they looked out through a crack and said: "Our mother's eyes are not so large as yours!"
Then the panther said: "I have been to grandmother's house, and saw her hens laying eggs. That pleases me, and is the reason why my eyes have grown so large."
"Our mother had no spots in her face such as you have."
"Grandmother had no spare bed, so I had to sleep on the peas, and they pressed themselves into my face."
"Our mother's feet are not so large as yours."
"Stupid things! That comes from walking such a distance. Come, open the door quickly!"
Then the daughters said to each other: "It must be our mother," and they opened the door. But when the panther came in, they saw it was not really their mother after all.
At evening, when the daughters were already in bed, the panther was still gnawing the bones he had brought with him.
Then the daughters asked: "Mother, what are you eating?"
"I'm eating beets," was the answer.
Then the daughters said: "Oh, mother, give us some of your beets, too! We are so hungry!"
"No," was the reply, "I will not give you any. Now be quiet and go to sleep."
But the daughters kept on begging until the false mother gave them a little finger. And then they saw that it was their little brother's finger, and they said to each other: "We must make haste to escape else he will eat us as well." And with that they ran out of the door, climbed up into a tree in the yard, and called down to the false mother: "Come out! We can see our neighbor's son celebrating his wedding!" But it was the middle of the night.
Then the mother came out, and when she saw that they were sitting in the tree, she called out angrily: "Why, I'm not able to climb!"
The daughters said: "Get into a basket and throw us the rope and we will draw you up!"
The mother did as they said. But when the basket was half-way up, they began to swing it back and forth, and bump it against the tree. Then the false mother had to turn into a panther again, lest she fall down. And the panther leaped out of the basket, and ran away.
Gradually daylight came. The daughters climbed down, seated themselves on the doorstep, and cried for their mother. And a needle-vender came by and asked them why they were crying.
"A panther has devoured our mother and our brother," said the girls. "He has gone now, but he is sure to return and devour us as well."
Then the needle-vender gave them a pair of needles, and said: "Stick these needles in the cushion of the arm chair, with the points up." The girls thanked him and went on crying.
Soon a scorpion-catcher came by; and he asked them why they were crying. "A panther has devoured our mother and brother," said the girls. "He has gone now, but he is sure to return and devour us as well."
The man gave them a scorpion and said: "Put it behind the hearth in the kitchen." The girls thanked him and went on crying.
Then an egg-seller came by and asked them why they were crying. "A panther has devoured our mother and our brother," said the girls. "He has gone now, but he is sure to return and devour us as well."
So he gave them an egg and said: "Lay it beneath the ashes in the hearth." The girls thanked him and went on crying.
Then a dealer in turtles came by, and they told him their tale. He gave them a turtle and said: "Put it in the water-barrel in the yard." And then a man came by who sold wooden clubs. He asked them why they were crying. And they told him the whole story. Then he gave them two wooden clubs and said: "Hang them up over the door to the street." The girls thanked him and did as the men had told them.
In the evening the panther came home. He sat down in the armchair in the room. Then the needles in the cushion stuck into him. So he ran into the kitchen to light the fire and see what had jabbed him so; and then it was that the scorpion hooked his sting into his hand. And when at last the fire was burning, the egg burst and spurted into one of his eyes, which was blinded. So he ran out into the yard and dipped his hand into the water-barrel, in order to cool it; and then the turtle bit it off. And when in his pain he ran out through the door into the street, the wooden clubs fell on his head and that was the end of him.
Note: "The Panther" in this tale is in reality the same beast as "the talking silver fox" in No. 49, and the fairy-tale is made up of motives to be found in "Little Red Riding-Hood," "The Wolf and the Seven Kids," and "The Vagabonds."
X
THE GREAT FLOOD
Once upon a time there was a widow, who had a child. And the child was a kind-hearted boy of whom every one was fond. One day he said to his mother: "All the other children have a grandmother, but I have none. And that makes me feel very sad!"
"We will hunt up a grandmother for you," said his mother. Now it once happened that an old beggar-woman came to the house, who was very old and feeble. And when the child saw her, he said to her: "You shall be my grandmother!" And he went to his mother and said: "There is a beggar-woman outside, whom I want for my grandmother!" And his mother was willing and called her into the house; though the old woman was very dirty. So the boy said to his mother: "Come, let us wash grandmother!" And they washed the woman. But she had a great many burrs in her hair, so they picked them all out and put them in a jar, and they filled the whole jar. Then the grandmother said: "Do not throw them away, but bury them in the garden. And you must not dig them up again before the great flood comes."
"When is the great flood coming?" asked the boy.
"When the eyes of the two stone lions in front of the prison grow red, then the great flood will come," said the grandmother.
So the boy went to look at the lions, but their eyes were not yet red. And the grandmother also said to him: "Make a little wooden ship and keep it in a little box." And this the boy did. And he ran to the prison every day and looked at the lions, much to the astonishment of the people in the street.
One day, as he passed the chicken-butcher's shop, the butcher asked him why he was always running to the lions. And the boy said: "When the lions' eyes grow red then the great flood will come." But the butcher laughed at him. And the following morning, quite early, he took some chicken-blood and rubbed it on the lions' eyes. When the boy saw that the lions' eyes were red he ran swiftly home, and told his mother and grandmother. And then his grandmother said: "Dig up the jar quickly, and take the little ship out of its box." And when they dug up the jar, it was filled with the purest pearls and the little ship grew larger and larger, like a real ship. Then the grandmother said: "Take the jar with you and get into the ship. And when the great flood comes, then you may save all the animals that are driven into it; but human beings, with their black heads, you are not to save." So they climbed into the ship, and the grandmother suddenly disappeared.
Now it began to rain, and the rain kept falling more and more heavily from the heavens. Finally there were no longer any single drops falling, but just one big sheet of water which flooded everything.
Then a dog came drifting along, and they saved him in their ship. Soon after came a pair of mice, with their little ones, loudly squeaking in their fear. And these they also saved. The water was already rising to the roofs of the houses, and on one roof stood a cat, arching her back and mewing pitifully. They took the cat into the ship, too. Yet the flood increased and rose to the tops of the trees. And in one tree sat a raven, beating his wings and cawing loudly. And him, too, they took in. Finally a swarm of bees came flying their way. The little creatures were quite wet, and could hardly fly. So they took in the bees on their ship. At last a man with black hair floated by on the waves. The boy said: "Mother, let us save him, too!" But the mother did not want to do so. "Did not grandmother tell us that we must save no black-headed human beings?" But the boy answered: "We will save the man in spite of that. I feel sorry for him, and cannot bear to see him drifting along in the water." So they also saved the man.
Gradually the water subsided. Then they got out of their ship, and parted from the man and the beasts. And the ship grew small again and they put it away in its box.
But the man was filled with a desire for the pearls. He went to the judge and entered a complaint against the boy and his mother, and they were both thrown into jail. Then the mice came, and dug a hole in the wall. And the dog came through the hole and brought them meat, and the cat brought them bread, so they did not have to hunger in their prison. But the raven flew off and returned with a letter for the judge. The letter had been written by a god, and it said: "I wandered about in the world of men disguised as a beggar woman. And this boy and his mother took me in. The boy treated me like his own grandmother, and did not shrink from washing me when I was dirty. Because of this I saved them out of the great flood by means of which I destroyed the sinful city wherein they dwelt. Do you, O judge, free them, or misfortune shall be your portion!"
So the judge had them brought before him, and asked what they had done, and how they had made their way through the flood. Then they told him everything, and what they said agreed with the god's letter. So the judge punished their accuser, and set them both at liberty.
When the boy had grown up he came to a city of many people, and it was said that the princess intended to take a husband. But in order to find the right man, she had veiled herself, and seated herself in a litter, and she had had the litter, together with many others, carried into the market place. In every litter sat a veiled woman, and the princess was in their midst. And whoever hit upon the right litter, he was to get the princess for his bride. So the youth went there, too, and when he reached the market place, he saw the bees whom he had saved from the great flood, all swarming about a certain litter. Up he stepped to it, and sure enough, the princess was sitting in it. And then their wedding was celebrated, and they lived happily ever afterward.
Note: "The Great Flood" is traditionally narrated and a diluvian legend seems to underlie it. Compare with Grimm's fairy-tale (No. 73) "The Queen of the Bees."
XI
THE FOX AND THE TIGER
Once a fox met a tiger. The latter bared his teeth, stretched out his claws, and was about to devour him. But the fox spoke and said: "My dear sir, you must not think that you are the only king of beasts. Your courage does not compare with my own. Let us walk together, and do you keep behind me. And if men catch sight of me and do not fear me, then you may devour me." The tiger was willing, and so the fox led him along a broad highway. But the travelers, when they saw the tiger in the distance, were all frightened and ran away.
Then the fox said: "How about it? I went in advance, and the men saw me and had not as yet seen you."
And thereupon the tiger drew in his tail and ran away himself.
The tiger had remarked quite well that the men were afraid of the fox, but he had not noticed that the fox had borrowed the terror he inspired from him.
Note: This universally known fable is traditionally narrated. Animal fables are very rare in China.
XII
THE TIGER'S DECOY
That the fox borrowed the terror he inspired from the tiger is more than a simile; but that the tiger has his decoy is something we read about in the story books, and grandfathers talk about a good deal, too. So there must be some truth in it. It is said that when a tiger devours a human being, the latter's spirit cannot free itself, and that the tiger then uses it for a decoy. When he goes out to seek his prey, the spirit of the man he has devoured must go before him, to hide him, so that people cannot see him. And the spirit is apt to change itself into a beautiful girl, or a lump of gold or a bolt of silk. All sorts of deceptions are used to lure folk into the mountain gorges. Then the tiger comes along and devours his victim, and the new spirit must serve as his decoy. The old spirit's time of service is over and it may go. And so it continues, turn by turn. Probably that is why they say of people who are forced to yield themselves up to cunning and powerful men, in order that others may be harmed: "They are the tiger's decoys!"
Note: This tale is traditionally narrated.
XIII
THE FOX AND THE RAVEN
The fox knows how to flatter, and how to play many cunning tricks. Once upon a time he saw a raven, who alighted on a tree with a piece of meat in his beak. The fox seated himself beneath the tree, looked up at him, and began to praise him.
"Your color," he began, "is pure black. This proves to me that you possess all the wisdom of Laotzse, who knows how to shroud his learning in darkness. The manner in which you manage to feed your mother shows that your filial affection equals that which the Master Dsong had for his parents. Your voice is rough and strong. It proves that you have the courage with which King Hiang once drove his foes to flight by the mere sound of his voice. In truth, you are the king of birds!"
The raven, hearing this, was filled with joy and said: "I thank you! I thank you!"
And before he knew it, the meat fell to earth from his opened beak.
The fox caught it up, devoured it and then said, laughing: "Make note of this, my dear sir: if some one praises you without occasion, he is sure to have a reason for doing so."
Note: Traditionally narrated, it may be taken for granted that this is simply AEsop's fable in Chinese dress. The manner of presentation is characteristically Chinese. For "the wisdom of Laotzse" compare, p. 30, "The Ancient's Book of Wisdom and Life": "Who sees his light, yet dwells in darkness." Master Dsong was King Dsi's most faithful pupil, renowned for his piety. The raven is known in China as "the bird of filial love," for it is said that the young ravens bring forth the food they have eaten from their beaks again, in order to feed the old birds.
XIV
WHY DOG AND CAT ARE ENEMIES
Once upon a time there was a man and his wife and they had a ring of gold. It was a lucky ring, and whoever owned it always had enough to live on. But this they did not know, and hence sold the ring for a small sum. But no sooner was the ring gone than they began to grow poorer and poorer, and at last did not know when they would get their next meal. They had a dog and a cat, and these had to go hungry as well. Then the two animals took counsel together as to how they might restore to their owners their former good fortune. At length the dog hit upon an idea.
"They must have the ring back again," he said to the cat.
The cat answered: "The ring has been carefully locked up in the chest, where no one can get at it."
"You must catch a mouse," said the dog, "and the mouse must gnaw a hole in the chest and fetch out the ring. And if she does not want to, say that you will bite her to death, and you will see that she will do it."
This advice pleased the cat, and she caught a mouse. Then she wanted to go to the house in which stood the chest, and the dog came after. They came to a broad river. And since the cat could not swim, the dog took her on his back and swam across with her. Then the cat carried the mouse to the house in which the chest stood. The mouse gnawed a hole in the chest, and fetched out the ring. The cat put the ring in her mouth and went back to the river, where the dog was waiting for her, and swam across with her. Then they started out together for home, in order to bring the lucky ring to their master and mistress. But the dog could only run along the ground; when there was a house in the way he always had to go around it. The cat, however, quickly climbed over the roof, and so she reached home long before the dog, and brought the ring to her master.
Then her master said to his wife: "What a good creature the cat is! We will always give her enough to eat and care for her as though she were our own child!"
But when the dog came home they beat him and scolded him, because he had not helped to bring home the ring again. And the cat sat by the fireplace, purred and said never a word. Then the dog grew angry at the cat, because she had robbed him of his reward, and when he saw her he chased her and tried to seize her.
And ever since that day cat and dog are enemies.
Note: "Why Dog and Cat are Enemies." This fairy-tale is given in the current popular version.
LEGENDS OF THE GODS
XV
HOW THE FIVE ANCIENTS BECAME MEN
Before the earth was separated from the heavens, all there was was a great ball of watery vapor called chaos. And at that time the spirits of the five elemental powers took shape, and became the five Ancients. The first was called the Yellow Ancient, and he was the ruler of the earth. The second was called the Red Lord, and he was the ruler of the fire. The third was called the Dark Lord, and he was the ruler of the water. The fourth was known as the Wood Prince, and he was the ruler of the wood. The fifth was called the Mother of Metals, and ruled over them. These five Ancients set all their primal spirit into motion, so that water and earth sank down. The heavens floated upward, and the earth grew firm in the depths. Then they allowed the waters to gather into rivers and seas, and hills and plains made their appearance. So the heavens opened and the earth was divided. And there were sun, moon and all the stars, wind, clouds, rain, and dew. The Yellow Ancient set earth's purest power spinning in a circle, and added the effect of fire and water thereto. Then there came forth grasses and trees, birds and beasts, and the tribes of the serpents and insects, fishes and turtles. The Wood Prince and the Mother of Metals combined light and darkness, and thus created the human race as men and women. And thus the world gradually came to be.
At that time there was one who was known as the True Prince of the Jasper Castle. He had acquired the art of sorcery through the cultivation of magic. The five Ancients begged him to rule as the supreme god. He dwelt above the three and thirty heavens, and the Jasper Castle, of white jade with golden gates, was his. Before him stood the stewards of the eight-and-twenty houses of the moon, and the gods of the thunders and the Great Bear, and in addition a class of baneful gods whose influence was evil and deadly. They all aided the True Prince of the Jasper Castle to rule over the thousand tribes under the heavens, and to deal out life and death, fortune and misfortune. The Lord of the Jasper Castle is now known as the Great God, the White Jade Ruler.
The five Ancients withdrew after they had done their work, and thereafter lived in quiet purity. The Red Lord dwells in the South as the god of fire. The Dark Lord dwells in the North, as the mighty master of the somber polar skies. He lived in a castle of liquid crystal. In later ages he sent Confucius down upon earth as a saint. Hence this saint is known as the Son of Crystal. The Wood Prince dwells in the East. He is honored as the Green Lord, and watches over the coming into being of all creatures. In him lives the power of spring and he is the god of love. The Mother of Metals dwells in the West, by the sea of Jasper, and is also known as the Queen-Mother of the West. She leads the rounds of the fairies, and watches over change and growth. The Yellow Ancient dwells in the middle. He is always going about in the world, in order to save and to help those in any distress. The first time he came to earth he was the Yellow Lord, who taught mankind all sorts of arts. In his later years he fathomed the meaning of the world on the Ethereal Mount, and flew up to the radiant sun. Under the rule of the Dschou dynasty he was born again as Li Oerl, and when he was born his hair and beard were white, for which reason he was called Laotsze, "Old Child." He wrote the book of "Meaning and Life" and spread his teachings through the world. He is honored as the head of Taoism. At the beginning of the reign of the Han dynasty, he again appeared as the Old Man of the River, (Ho Schang Gung). He spread the teachings of Tao abroad mightily, so that from that time on Taoism flourished greatly. These doctrines are known to this day as the teachings of the Yellow Ancient. There is also a saying: "First Laotsze was, then the heavens were." And that must mean that Laotsze was that very same Yellow Ancient of primal days.
Note: "How the Five Ancients Became Men." This fairy-tale, the first of the legends of the gods, is given in the version current among the people. In it the five elemental spirits of earth, fire, water, wood and metal are brought into connection with a creation myth. "Prince of the Jasper Castle" or "The White Jade Ruler," Yu Huang Di, is the popular Chinese synonym for "the good lord." The phrase "White Jade" serves merely to express his dignity. All in all, there are 32 other Yu Huangs, among whom he is the highest. He may be compared to Indra, who dwells in a heaven that also comprises 33 halls. The astronomic relationship between the two is very evident.
XVI
THE HERD BOY AND THE WEAVING MAIDEN
The Herd Boy was the child of poor people. When he was twelve years old, he took service with a farmer to herd his cow. After a few years the cow had grown large and fat, and her hair shone like yellow gold. She must have been a cow of the gods.
One day while he had her out at pasture in the mountains, she suddenly began to speak to the Herd Boy in a human voice, as follows: "This is the Seventh Day. Now the White Jade Ruler has nine daughters, who bathe this day in the Sea of Heaven. The seventh daughter is beautiful and wise beyond all measure. She spins the cloud-silk for the King and Queen of Heaven, and presides over the weaving which maidens do on earth. It is for this reason she is called the Weaving Maiden. And if you go and take away her clothes while she bathes, you may become her husband and gain immortality."
"But she is up in Heaven," said the Herd Boy, "and how can I get there?"
"I will carry you there," answered the yellow cow.
So the Herd Boy climbed on the cow's back. In a moment clouds began to stream out of her hoofs, and she rose into the air. About his ears there was a whistling like the sound of the wind, and they flew along as swiftly as lightning. Suddenly the cow stopped.
"Now we are here," said she.
Then round about him the Herd Boy saw forests of chrysophrase and trees of jade. The grass was of jasper and the flowers of coral. In the midst of all this splendor lay a great, four-square sea, covering some five-hundred acres. Its green waves rose and fell, and fishes with golden scales were swimming about in it. In addition there were countless magic birds who winged above it and sang. Even in the distance the Herd Boy could see the nine maidens in the water. They had all laid down their clothes on the shore.
"Take the red clothes, quickly," said the cow, "and hide away with them in the forest, and though she ask you for them never so sweetly do not give them back to her until she has promised to become your wife."
Then the Herd Boy hastily got down from the cow's back, seized the red clothes and ran away. At the same moment the nine maidens noticed him and were much frightened.
"O youth, whence do you come, that you dare to take our clothes?" they cried. "Put them down again quickly!"
But the Herd Boy did not let what they said trouble him; but crouched down behind one of the jade trees. Then eight of the maidens hastily came ashore and drew on their clothes.
"Our seventh sister," said they, "whom Heaven has destined to be yours, has come to you. We will leave her alone with you."
The Weaving Maiden was still crouching in the water.
But the Herd Boy stood before her and laughed.
"If you will promise to be my wife," said he, "then I will give you your clothes."
But this did not suit the Weaving Maiden.
"I am a daughter of the Ruler of the Gods," said she, "and may not marry without his command. Give back my clothes to me quickly, or else my father will punish you!"
Then the yellow cow said: "You have been destined for each other by fate, and I will be glad to arrange your marriage, and your father, the Ruler of the Gods, will make no objection. Of that I am sure."
The Weaving Maiden replied: "You are an unreasoning animal! How could you arrange our marriage?"
The cow said: "Do you see that old willow-tree there on the shore? Just give it a trial and ask it. If the willow tree speaks, then Heaven wishes your union."
And the Weaving Maiden asked the willow.
The willow replied in a human voice:
"This is the Seventh day, The Herd Boy his court to the Weaver doth pay!"
and the Weaving Maiden was satisfied with the verdict. The Herd Boy laid down her clothes, and went on ahead. The Weaving Maiden drew them on and followed him. And thus they became man and wife.
But after seven days she took leave of him.
"The Ruler of Heaven has ordered me to look after my weaving," said she. "If I delay too long I fear that he will punish me. Yet, although we have to part now, we will meet again in spite of it."
When she had said these words she really went away. The Herd Boy ran after her. But when he was quite near she took one of the long needles from her hair and drew a line with it right across the sky, and this line turned into the Silver River. And thus they now stand, separated by the River, and watch for one another.
And since that time they meet once every year, on the eve of the Seventh Day. When that time comes, then all the crows in the world of men come flying and form a bridge over which the Weaving Maiden crosses the Silver River. And on that day you will not see a single crow in the trees, from morning to night, no doubt because of the reason I have mentioned. And besides, a fine rain often falls on the evening of the Seventh Day. Then the women and old grandmothers say to one another: "Those are the tears which the Herd Boy and the Weaving Maiden shed at parting!" And for this reason the Seventh Day is a rain festival.
To the west of the Silver River is the constellation of the Weaving Maiden, consisting of three stars. And directly in front of it are three other stars in the form of a triangle. It is said that once the Herd Boy was angry because the Weaving Maiden had not wished to cross the Silver River, and had thrown his yoke at her, which fell down just in front of her feet. East of the Silver River is the Herd Boy's constellation, consisting of six stars. To one side of it are countless little stars which form a constellation pointed at both ends and somewhat broader in the middle. It is said that the Weaving Maiden in turn threw her spindle at the Herd Boy; but that she did not hit him, the spindle falling down to one side of him.
Note: "The Herd Boy and the Weaving Maiden" is retold after an oral source. The Herd Boy is a constellation in Aquila, the Weaving Maiden one in Lyra. The Silver River which separates them is the Milky Way. The Seventh Day of the seventh month is the festival of their reunion. The Ruler of the Heavens has nine daughters in all, who dwell in the nine heavens. The oldest married Li Dsing (comp. "Notscha," No. 18); the second is the mother of Yang Oerlang (comp. No. 17); the third is the mother of the planet Jupiter (comp. "Sky O'Dawn," No. 34); and the fourth dwelt with a pious and industrious scholar, by name of Dung Yung, whom she aided to win riches and honor. The seventh is the Spinner, and the ninth had to dwell on earth as a slave because of some transgression of which she had been guilty. Of the fifth, the sixth and the eighth daughters nothing further is known.
XVII
YANG OERLANG
The second daughter of the Ruler of Heaven once came down upon the earth and secretly became the wife of a mortal man named Yang. And when she returned to Heaven she was blessed with a son. But the Ruler of Heaven was very angry at this desecration of the heavenly halls. He banished her to earth and covered her with the Wu-I hills. Her son, however, Oerlang by name, the nephew of the Ruler of Heaven, was extraordinarily gifted by nature. By the time he was full grown he had learned the magic art of being able to control eight times nine transformations. He could make himself invisible, or could assume the shape of birds and beasts, grasses, flowers, snakes and fishes, as he chose. He also knew how to empty out seas and remove mountains from one place to another. So he went to the Wu-I hills and rescued his mother, whom he took on his back and carried away. They stopped to rest on a flat ledge of rock.
Then the mother said: "I am very thirsty!"
Oerlang climbed down into the valley in order to fetch her water, and some time passed before he returned. When he did his mother was no longer there. He searched eagerly, but on the rock lay only her skin and bones, and a few blood-stains. Now you must know that at that time there were still ten suns in the heavens, glowing and burning like fire. The Daughter of Heaven, it is true, was divine by nature; yet because she had incurred the anger of her father and had been banished to earth, her magic powers had failed her. Then, too, she had been imprisoned so long beneath the hills in the dark that, coming out suddenly into the sunlight, she had been devoured by its blinding radiance.
When Oerlang thought of his mother's sad end, his heart ached. He took two mountains on his shoulders, pursued the suns and crushed them to death between the mountains. And whenever he had crushed another sun-disk, he picked up a fresh mountain. In this way he had already slain nine of the ten suns, and there was but one left. And as Oerlang pursued him relentlessly, he hid himself in his distress beneath the leaves of the portulacca plant. But there was a rainworm close by who betrayed his hiding-place, and kept repeating: "There he is! There he is!"
Oerlang was about to seize him, when a messenger from the Ruler of the Heaven suddenly descended from the skies with a command: "Sky, air and earth need the sunshine. You must allow this one sun to live, so that all created beings may live. Yet, because you rescued your mother, and showed yourself to be a good son, you shall be a god, and be my bodyguard in the Highest Heaven, and shall rule over good and evil in the mortal world, and have power over devils and demons." When Oerlang received this command he ascended to Heaven.
Then the sun-disk came out again from beneath the portulacca leaves, and out of gratitude, since the plant had saved him, he bestowed upon it the gift of a free-blooming nature, and ordained that it never need fear the sunshine. To this very day one may see on the lower side of the portulacca leaves quite delicate little white pearls. They are the sunshine that remained hanging to the leaves when the sun hid under them. But the sun pursues the rainworm, when he ventures forth out of the ground, and dries him up as a punishment for his treachery.
Since that time Yang Oerlang has been honored as a god. He has oblique, sharply marked eyebrows, and holds a double-bladed, three-pointed sword in his hand. Two servants stand beside him, with a falcon and a hound; for Yang Oerlang is a great hunter. The falcon is the falcon of the gods, and the hound is the hound of the gods. When brute creatures gain possession of magic powers or demons oppress men, he subdues them by means of the falcon and hound.
Note: Yang Oerlang is a huntsman, as is indicated by his falcon and hound. His Hound of the Heavens, literally "the divine, biting hound" recalls the hound of Indra. The myth that there were originally ten suns in the skies, of whom nine were shot down by an archer, is also placed in the period of the ruler Yau. In that story the archer is named Hou I, or I (comp. No. 19). Here, instead of the shooting down of the suns with arrows, we have the Titan motive of destruction with the mountains.
XVIII
NOTSCHA
The oldest daughter of the Ruler of Heaven had married the great general Li Dsing. Her sons were named Gintscha, Mutscha and Notscha. But when Notscha was given her, she dreamed at night that a Taoist priest came into her chamber and said: "Swiftly receive the Heavenly Son!" And straightway a radiant pearl glowed within her. And she was so frightened at her dream that she awoke. And when Notscha came into the world, it seemed as though a ball of flesh were turning in circles like a wheel, and the whole room was filled with strange fragrances and a crimson light.
Li Dsing was much frightened, and thought it was an apparition. He clove the circling ball with his sword, and out of it leaped a small boy whose whole body glowed with a crimson radiance. But his face was delicately shaped and white as snow. About his right arm he wore a golden armlet and around his thighs was wound a length of crimson silk, whose glittering shine dazzled the eyes. When Li Dsing saw the child he took pity on him and did not slay him, while his wife began to love the boy dearly.
When three days had passed, all his friends came to wish him joy. They were just sitting at the festival meal when a Taoist priest entered and said: "I am the Great One. This boy is the bright Pearl of the Beginning of Things, bestowed upon you as your son. Yet the boy is wild and unruly, and will kill many men. Therefore I will take him as my pupil to gentle his savage ways." Li Dsing bowed his thanks and the Great One disappeared.
When Notscha was seven years old he once ran away from home. He came to the river of nine bends, whose green waters flowed along between two rows of weeping-willows. The day was hot, and Notscha entered the water to cool himself. He unbound his crimson silk cloth and whisked it about in the water to wash it. But while Notscha sat there and whisked about his scarf in the water, it shook the castle of the Dragon-King of the Eastern Sea to its very foundations. So the Dragon-King sent out a Triton, terrible to look upon, who was to find out what was the matter. When the Triton saw the boy he began to scold. But the latter merely looked up and said: "What a strange-looking beast you are, and you can actually talk!" Then the Triton grew enraged, leaped up and struck at Notscha with his ax. But the latter avoided the blow, and threw his golden armlet at him. The armlet struck the Triton on the head and he sank down dead.
Notscha laughed and said: "And there he has gone and made my armlet bloody!" And he once more sat down on a stone, in order to wash his armlet. Then the crystal castle of the dragon began to tremble as though it were about to fall apart. And a watchman also came and reported that the Triton had been slain by a boy. So the Dragon-King sent out his son to capture the boy. And the son seated himself on the water-cleaving beast, and came up with a thunder of great waves of water. Notscha straightened up and said: "That is a big wave!" Suddenly he saw a creature rise out of the waves, on whose back sat an armed man who cried in a loud voice: "Who has slain my Triton?" Notscha answered: "The Triton wanted to slay me so I killed him. What difference does it make?" Then the dragon assailed him with his halberd. But Notscha said: "Tell me who you are before we fight." "I am the son of the Dragon-King," was the reply. "And I am Notscha, the son of General Li Dsing. You must not rouse my anger with your violence, or I will skin you, together with that old mud-fish, your father!" Then the dragon grew wild with rage, and came storming along furiously. But Notscha cast his crimson cloth into the air, so that it flashed like a ball of fire, and cast the dragon-youth from his breast. Then Notscha took his golden armlet and struck him on the forehead with it, so that he had to reveal himself in his true form as a golden dragon, and fall down dead.
Notscha laughed and said: "I have heard tell that dragon-sinews make good cords. I will draw one out and bring it to my father, and he can tie his armor together with it." And with that he drew out the dragon's back sinew and took it home.
In the meantime the Dragon-King, full of fury, had hastened to Notscha's father Li Dsing and demanded that Notscha be delivered up to him. But Li Dsing replied: "You must be mistaken, for my boy is only seven years old and incapable of committing such misdeeds." While they were still quarreling Notscha came running up and cried: "Father, I'm bringing along a dragon's sinew for you, so that you may bind up your armor with it!" Now the dragon broke out into tears and furious scolding. He threatened to report Li Dsing to the Ruler of the Heaven, and took himself off, snorting with rage.
Li Dsing grew very much excited, told his wife what had happened, and both began to weep. Notscha, however, came to them and said: "Why do you weep? I will just go to my master, the Great One, and he will know what is to be done." And no sooner had he said the words than he had disappeared. He came into his master's presence and told him the whole tale. The latter said: "You must get ahead of the dragon, and prevent him from accusing you in Heaven!" Then he did some magic, and Notscha found himself set down by the gate of Heaven, where he waited for the dragon. It was still early in the morning; the gate of Heaven had not yet been opened, nor was the watchman at his post. But the dragon was already climbing up. Notscha, whom his master's magic had rendered invisible, threw the dragon to the ground with his armlet, and began to pitch into him. The dragon scolded and screamed. "There the old worm flounders about," said Notscha, "and does not care how hard he is beaten! I will scratch off some of his scales." And with these words he began to tear open the dragon's festal garments, and rip off some of the scales beneath his left arm, so that the red blood dripped out. Then the dragon could no longer stand the pain and begged for mercy. But first he had to promise Notscha that he would not complain of him, before the latter would let him go. And then the dragon had to turn himself into a little green snake, which Notscha put into his sleeve and took back home with him. But no sooner had he drawn the little snake from his sleeve than it assumed human shape. The dragon then swore that he would punish Li Dsing in a terrible manner, and disappeared in a flash of lightning.
Li Dsing was now angry with his son in earnest. Therefore Notscha's mother sent him to the rear of the house to keep out of his father's sight. Notscha disappeared and went to his master, in order to ask him what he should do when the dragon returned. His master advised him and Notscha went back home. And all the Dragon Kings of the four seas were assembled, and had bound his parents, with cries and tumult, in order to punish them. Notscha ran up and cried with a loud voice: "I will take the punishment for whatever I have done! My parents are blameless! What is the punishment you wish to lay upon me?" "Life for life!" said the dragon. "Very well then, I will destroy myself!" And so he did and the dragons went off satisfied; while Notscha's mother buried him with many tears.
But the spiritual part of Notscha, his soul, fluttered about in the air, and was driven by the wind to the cave of the Great One. He took it in and said to it: "You must appear to your mother! Forty miles distant from your home rises a green mountain cliff. On this cliff she must build a shrine for you. And after you have enjoyed the incense of human adoration for three years, you shall once more have a human body." Notscha appeared to his mother in a dream, and gave her the whole message, and she awoke in tears. But Li Dsing grew angry when she told him about it. "It serves the accursed boy right that he is dead! It is because you are always thinking of him that he appears to you in dreams. You must pay no attention to him." The woman said no more, but thenceforward he appeared to her daily, as soon as she closed her eyes, and grew more and more urgent in his demand. Finally all that was left for her to do was to erect a temple for Notscha without Li Dsing's knowledge.
And Notscha performed great miracles in his temple. All prayers made in it were granted. And from far away people streamed to it to burn incense in his honor.
Thus half a year passed. Then Li Dsing, on the occasion of a great military drill, once came by the cliff in question, and saw the people crowding thickly about the hill like a swarm of ants. Li Dsing inquired what there were to see upon the hill. "It is a new god, who performs so many miracles that people come from far and near to honor him." "What sort of a god is he?" asked Li Dsing. They did not dare conceal from him who the god was. Then Li Dsing grew angry. He spurred his horse up the hill and, sure enough, over the door of the temple was written: "Notscha's Shrine." And within it was the likeness of Notscha, just as he had appeared while living. Li Dsing said: "While you were alive you brought misfortune to your parents. Now that you are dead you deceive the people. It is disgusting!" With these words he drew forth his whip, beat Notscha's idolatrous likeness to pieces with it, had the temple burned down, and the worshipers mildly reproved. Then he returned home.
Now Notscha had been absent in the spirit upon that day. When he returned he found his temple destroyed; and the spirit of the hill gave him the details. Notscha hurried to his master and related with tears what had befallen him. The latter was roused and said: "It is Li Dsing's fault. After you had given back your body to your parents, you were no further concern of his. Why should he withdraw from you the enjoyment of the incense?" Then the Great One made a body of lotus-plants, gave it the gift of life, and enclosed the soul of Notscha within it. This done he called out in a loud voice: "Arise!" A drawing of breath was heard, and Notscha leaped up once more in the shape of a small boy. He flung himself down before his master and thanked him. The latter bestowed upon him the magic of the fiery lance, and Notscha thenceforward had two whirling wheels beneath his feet: The wheel of the wind and the wheel of fire. With these he could rise up and down in the air. The master also gave him a bag of panther-skin in which to keep his armlet and his silken cloth.
Now Notscha had determined to punish Li Dsing. Taking advantage of a moment when he was not watched, he went away, thundering along on his rolling wheels to Li Dsing's dwelling. The latter was unable to withstand him and fled. He was almost exhausted when his second son, Mutscha, the disciple of the holy Pu Hain, came to his aid from the Cave of the White Crane. A violent quarrel took place between the brothers; they began to fight, and Mutscha was overcome; while Notscha once more rushed in pursuit of Li Dsing. At the height of his extremity, however, the holy Wen Dschu of the Hill of the Five Dragons, the master of Gintscha, Li Dsing's oldest son, stepped forth and hid Li Dsing in his cave. Notscha, in a rage, insisted that he be delivered up to him; but Wen Dschu said: "Elsewhere you may indulge your wild nature to your heart's content, but not in this place."
And when Notscha in the excess of his rage turned his fiery lance upon him, Wen Dschu stepped back a pace, shook the seven-petaled lotus from his sleeve, and threw it into the air. A whirlwind arose, clouds and mists obscured the sight, and sand and earth were flung up from the ground. Then the whirlwind collapsed with a great crash. Notscha fainted, and when he regained consciousness found himself bound to a golden column with three thongs of gold, so that he could no longer move. Wen Dschu now called Gintscha to him and ordered him to give his unruly brother a good thrashing. And this he did, while Notscha, obliged to stand it, stood grinding his teeth. In his extremity he saw the Great One floating by, and called out to him: "Save me, O Master!" But the latter did not notice him; instead he entered the cave and thanked Wen Dschu for the severe lesson which he had given Notscha. Finally they called Notscha in to them and ordered him to be reconciled to his father. Then they dismissed them both and seated themselves to play chess. But no sooner was Notscha free than he again fell into a rage, and renewed his pursuit of his father. He had again overtaken Li Dsing when still another saint came forward to defend the latter. This time it was the old Buddha of the Radiance of the Light. When Notscha attempted to battle with him he raised his arm, and a pagoda shaped itself out of red, whirling clouds and closed around Notscha. Then Radiance of Light placed both his hands on the pagoda and a fire arose within it which burned Notscha so that he cried loudly for mercy. Then he had to promise to beg his father's forgiveness and always to obey him in the future. Not till he had promised all this did the Buddha let him out of the pagoda again. And he gave the pagoda to Li Dsing; and taught him a magic saying which would give him the mastery over Notscha. It is for this reason that Li Dsing is called the Pagoda-bearing King of Heaven.
Later on Li Dsing and his three sons, Gintscha, Mutscha and Notscha, aided King Wu of the Dschou dynasty to destroy the tyrant Dschou-Sin.
None could withstand their might. Only once did a sorcerer succeed in wounding Notscha in the left arm. Any other would have died of the wound. But the Great One carried him into his cave, healed his wound and gave him three goblets of the wine of the gods to drink, and three fire-dates to eat. When Notscha had eaten and drunk he suddenly heard a crash at his left side and another arm grew out from it. He could not speak and his eyes stood out from their sockets with horror. But it went on as it had begun: six more arms grew out of his body and two more heads, so that finally he had three heads and eight arms. He called out to his Master: "What does all this mean?" But the latter only laughed and said: "All is as it should be. Thus equipped you will really be strong!" Then he taught him a magic incantation by means of which he could make his arms and heads visible or invisible as he chose. When the tyrant Dschou-Sin had been destroyed, Li Dsing and his three sons, while still on earth, were taken up into heaven and seated among the gods.
Note: Li Dsing, the Pagoda-bearing King of Heaven, may be traced back to Indra, the Hindoo god of thunder and lightning. The Pagoda might be an erroneous variant of the thunderbolt Vadjra. In such case Notscha would be a personification of the thunder. The Great One (Tai I), is the condition of things before their separation into the active and passive principles. There is a whole genealogy of mythical saints and holy men who took part in the battles between King Wu of Dschou and the tyrant Dschou-Sin. These saints are, for the most part, Buddhist-Brahminic figures which have been reshaped. The Dragon-King of the Eastern Sea also occurs in the tale of Sun Wu Kung (No. 74). "Dragon sinew" means the spinal cord, the distinction between nerves and sinews not being carefully observed. "Three spirits and seven souls": man has three spirits, usually above his head, and seven animal souls. "Notscha had been absent in the spirit upon that day": the idol is only the seat of the godhead, which the latter leaves or inhabits as he chooses. Therefore the godhead must be summoned when prayers are offered, by means of bells and incense. When the god is not present, his idol is merely a block of wood or stone. Pu Hain, the Buddha of the Lion, is the Indian Samantabharda, one of the four great Boddhisatvas of the Tantra School. Wen Dschu, the Buddha on the Golden-haired Mountain Lion, (Hou), is the Indian Mandjusri. The old Buddha of the Radiance of the Light, Jan Dong Go Fu, is the Indian Dipamkara.
XIX
THE LADY OF THE MOON
In the days of the Emperor Yau lived a prince by the name of Hou I, who was a mighty hero and a good archer. Once ten suns rose together in the sky, and shone so brightly and burned so fiercely that the people on earth could not endure them. So the Emperor ordered Hou I to shoot at them. And Hou I shot nine of them down from the sky. Besides his bow, Hou I also had a horse which ran so swiftly that even the wind could not catch up with it. He mounted it to go a-hunting, and the horse ran away and could not be stopped. So Hou I came to Kunlun Mountain and met the Queen-Mother of the Jasper Sea. And she gave him the herb of immortality. He took it home with him and hid it in his room. But his wife who was named Tschang O, once ate some of it on the sly when he was not at home, and she immediately floated up to the clouds. When she reached the moon, she ran into the castle there, and has lived there ever since as the Lady of the Moon.
On a night in mid-autumn, an emperor of the Tang dynasty once sat at wine with two sorcerers. And one of them took his bamboo staff and cast it into the air, where it turned into a heavenly bridge, on which the three climbed up to the moon together. There they saw a great castle on which was inscribed: "The Spreading Halls of Crystal Cold." Beside it stood a cassia tree which blossomed and gave forth a fragrance filling all the air. And in the tree sat a man who was chopping off the smaller boughs with an ax. One of the sorcerers said: "That is the man in the moon. The cassia tree grows so luxuriantly that in the course of time it would overshadow all the moon's radiance. Therefore it has to be cut down once in every thousand years." Then they entered the spreading halls. The silver stories of the castle towered one above the other, and its walls and columns were all formed of liquid crystal. In the walls were cages and ponds, where fishes and birds moved as though alive. The whole moon-world seemed made of glass. While they were still looking about them on all sides the Lady of the Moon stepped up to them, clad in a white mantle and a rainbow-colored gown. She smiled and said to the emperor: "You are a prince of the mundane world of dust. Great is your fortune, since you have been able to find your way here!" And she called for her attendants, who came flying up on white birds, and sang and danced beneath the cassia tree. A pure clear music floated through the air. Beside the tree stood a mortar made of white marble, in which a jasper rabbit ground up herbs. That was the dark half of the moon. When the dance had ended, the emperor returned to earth again with the sorcerers. And he had the songs which he had heard on the moon written down and sung to the accompaniment of flutes of jasper in his pear-tree garden. |
|
