From time to time I like to post a fun blog not directly related to (though sometimes informed by) my research. Regular articles will resume after this entry.
I have previously posted a few of my story ideas regarding the Monkey King’s birth and training under Master Subodhi. For instance, this article provides two possible origins for our hero: 1) he is the spiritual offspring of primordial and highly respected ape immortals, who themselves rebel against heaven after a long period of exile; 2) he is the offspring of an ancient, rebellious martial god who wishes to overthrow heaven. This latter origin is tied to another idea where Wukong is a soldier-monk in Subodhi’s immortal monastic army similar to Shaolin. This is where my current idea begins.
During Monkey’s early Daoist training, his mind is subtly corrupted by one of his magic powers, namely his famous 72 transformations (qi shi er bianhua, 七十二變化). Now, I can already hear my readers saying, “What?!” Well, there is a good reason for this idea. The actual name for this power of metamorphosis is the “Multitude of Terrestrial Killers” (Disha shu, 地煞數). [1] It is named after a host of malevolent stellar deities (fig. 1) who are described in various sources as bringers of bad luck and disease:
The Seventy-two malignant stellar gods, called Ti-shah 地煞, enemies of man, and causes of all diseases and ailments (Doré & Kennelly, 1916, p. xviii).
They are described as star generals inhabiting the stars of the Big Dipper, invoked by the Taoists to control evil spirits. But they are also believed to be evil influences on earth causing misfortune and disease (Pas & Leung, 1998, p. 293)
Similar to the 36 Rectifiers [tiangang, 天罡], the 72 Terrestrial Killers are frightening gods. In keeping with the link between celestial bodies and earthly spaces and with their function as timekeepers, the Killers originate from disruptive—and usually unexpected—collisions between the courses of time and space. In ritual contexts the 72 Killers are a common occurrence, prominently understood as a possible cause for disease or death. Preying on the 72 “passes” (關 guan) that connect the human body to all aspects of the cosmos, they can cause all sorts of maladies—especially for small children. Daoists commonly apply apotropaic rituals to prevent the working of these “killers of the passes” (關煞 guansha) (Meulenbeld, 2019).
Fig. 1 – The “72 Killer Deities” (Qi shi er Shashen, 七十二煞神) folk print from the Anne S. Goodrich Collection (larger version).
In the novel, Wukong originally learns the transformations in order to hide from three calamities of thunder, fire, and wind sent by heaven as punishment for defying his fate and becoming immortal. In my story, I imagine Master Subodhi would warn Monkey to guard his spirit while mastering the magic power as some individuals might be influenced by the “baleful stars” (xiong xing, 凶星). And this is exactly what happens to the young immortal. The stellar gods exploit a chink in his spiritual armor (possibly due to his background) and feed him small suggestions that have compounding effects on his personality, making him increasingly egotistical and combative. This ultimately leads to his attempt to usurp the throne of heaven. I’m open to suggestions.
Notes:
1) Yu (Wu & Yu, 2012) translates the skill as the “Art of the Earthly Multitude”, thus glossing over the 72 Terrestrial Killers (vol. 1, p. 122). Other translations for Disha (地煞) are “Earthly Fiends” and “Earthly Assassins” (Shi, Luo, & Shapiro, 1993, p. 1138, for example; Pas & Leung, 1998, p. 293). I follow the translation from Meulenbeld (2019).
Sources:
Doré, H., & Kennelly, M. (1916). Researches into Chinese superstitions: Vol. 3 – Superstitious practices. Shanghai: T’usewei Printing Press. Retrieved from https://ia800709.us.archive.org/2/items/researchesintoch03dor/researchesintoch03dor.pdf
Meulenbeld, M. (2019). Vernacular “Fiction” and Celestial Script: A Daoist Manual for the Use of Water Margin. Religions, 10(9), 518. MDPI AG. Retrieved from http://dx.doi.org/10.3390/rel10090518
Pas, J. F., & Leung, M. K. (1998). Historical Dictionary of Taoism. Lanham, Md.: Scarecrow Press.
Shi, N., Luo, G., & Shapiro, S. (1993). Outlaws of the Marsh. Beijing: Foreign Languages Press.
Love this one Jim, as it affords you the opportunity to let loose and ponder the meanings of certain aspects of the Sun Wukong legend. Your ideas brought me a lot closer to my own about Ullikummi, especially where you said Monkey defied the fates and became immortal. Although his Mesopotamian counterpart was born from an Earth goddess and the Hurrian “father of the gods” Kumarbi, and there is no indication anywhere that he was NOT an immortal, there is also no question that he was born from the Earth, as we all were. It was his own decision to rise above. Further, Monkey’s youthful susceptibility toward the influence of older, mean-spirited deities mirrors Ullikummi’s own, who never lacked in might but always did in control: he becomes exactly what his father desired him to be-the challenger to Teshub, the thunder/sky god (Hurrian Zeus). Lastly, the results are the same; both rebel against the heavens. Thanks for this piece as it helps intensifying the ideas I’m forming for my novel now. I appreciate it.
I’m happy to have helped in some way. I didn’t know you were writing something apart from your geomythology book. Sounds awesome. I’ll be one of the first in line to read it.
Speaking of which, Jim, do you think I could get a review from you if I sent you the manuscript? Nothing extensive or time-consuming, and you’d have free reign to write positively or negatively; the more honest the better. I’d really appreciate it! Also, we recommended your website in the endnotes.
You just made my day! I’ve been waiting to read your book. So that’s a big yes from me.