The third happens shortly after Sun’s exile. Upon returning to the Mountain of Flowers and Fruit, he learns that more than half of his 47,000 monkey subjects had been killed centuries ago in a great fire set by Erlang, and then half of the survivors later fled elsewhere due to a lack of food. In addition, half of those who remained were killed and eaten or captured for entertainment by a band of over 1,000 human hunters who recently came to inhabit the mountain. Hearing this greatly enrages the Monkey King. He thereafter instructs his subjects to gather piles of small rocks for a magical wind attack (Wu & Yu, vol. 2, pp. 31-32):

Making the magic sign with his fingers and reciting a spell, he drew in a breath facing the southwest and blew it out. At once a violent wind arose. Marvelous wind!

It threw up dust and scattered dirt;
It toppled trees and cut down forests.
The ocean waves rose like mountains;
They crashed fold upon fold on the shore.
The cosmos grew dim and darkened;
The sun and the moon lost their light.
The pine trees, once shaken, roared like tigers;
The bamboos, hit abruptly, sang like dragons.
All Heaven’s pores let loose their angry breaths
As rocks and sand flew, hurting one and all.

The Great Sage called up this mighty wind that blew up and scattered those rock pieces in every direction. Pity those thousand-odd (qianyu, 千餘) hunters and horses! This was what happened to every one of them:

The rocks broke their dark heads to pieces;
Flying sand hurt all the winged horses.
Lords and nobles confounded before the peak,
Blood stained like cinnabar the earth.
Fathers and sons could not go home.
Could fine men to their houses return?
Corpses fell to the dust and lay on the mountain,
While rouged ladies at home waited.

The poem says:

Men killed, horses dead—how could they go home?
Lost, lonely souls floundered like tangled hemp.
Pity those strong and virile fighting men,
Whose blood, both good and bad, did stain the sand!

Lowering the direction of his cloud, the Great Sage clapped his hands and roared with laughter, saying, “Lucky! Lucky! Since I made submission to the Tang Monk and became a priest, he has been giving me this advice:

‘Do good a thousand days,
But the good is still insufficient;
Do evil for one day,
And that evil is already excessive.’

Some truth indeed! When I followed him and killed a few monsters, he would blame me for perpetrating violence. Today I came home and it was the merest trifle to finish off all these hunters.”

He then shouted, “Little ones, come out!” When those monkeys saw that the violent wind had passed and heard the Great Sage calling, they all jumped out. “Go down to the south side of the mountain,” said the Great Sage, “and strip the dead hunters of their clothes. Bring them back home, wash away the bloodstains, and you all can wear them to ward off the cold. The corpses you can push into the deep mountain lake over there. Pull back here also the horses that are killed; their hides can be used to make boots, and their meat can be cured for us to enjoy slowly. Gather up the bows and arrows, the swords and spears, and you can use them for military drills again. And finally, bring me those banners of miscellaneous colors; I have use for them” (Wu & Yu, vol. 2, pp 33-34).

This is by far the largest number of humans killed in one go by the hyper murder monkey.

IV. Chapter 44

• Two Daoists

The fourth happens shortly after the pilgrims arrive in the Cart-Slow Kingdom. Sun is appalled to learn that three self-proclaimed immortals have convinced the region’s monarch to not only destroy all Buddhist institutions but also to enslave the clerics to the Daoists. His initial response is to play a joke on two cocky Daoist overseers by convincing them (under the guise of an aged coreligionist) that he has a relative among the 500 monks who should be set free. But when they ask which one, our hero claims all of them to be his kin (Wu & Yu, 2012, vol. 2, pp. 269-275):

The Daoists said, “You must be a little crazy, for all at once you are babbling! These monks happen to be gifts from the king. If we want to release even one or two of them, we will have to go first before our masters to report that they are ill. Then, we have to submit a death certificate before we can consider the matter closed. How could you ask us to release them all? Nonsense! Nonsense! Why, not to speak of the fact that we would be left without servants in our household, but even the court might be offended. The king might send some officials to look into the work here or he himself might come to investigate. How could we dare let them go?” “You won’t release them?” said Pilgrim. “No, we won’t!” said the Daoists. Pilgrim asked them three times and his anger flared up. Whipping out his iron rod from his ear, he squeezed it once in the wind and it had the thickness of a rice bowl. He tested it with his hand before slamming it down on the Daoists’ heads. How pitiful! This one blow made

Their heads crack, their blood squirts, their bodies sink low;
Their skin split, their necks snap, their brains outflow! (Wu & Yu, vol. 2, p. 275).

V. Chapter 46

• One civil official

The fifth happens during a magical contest of torture against one of the three supposed immortals. Monkey easily survives a bath in boiling oil but fakes his death in order to play a trick on Zhu Bajie. The officer in charge of the execution reports the development to the monarch, leading Tripitaka to eulogize and present offerings to his disciple’s spirit. But once Zhu hijacks the proceedings by calling Sun a Bimawen, [3] our hero erupts from the caldron to chastise his religious brother. Fearing possible punishment for seemingly lying to the king, the aforementioned official claims the primate is instead a ghost (Wu & Yu, 2012, vol. 3, pp. 310-312):

Maddened by what he heard, Pilgrim leaped out of the cauldron, dried himself from the oil, and threw on his clothes. Dragging that officer over, he whipped out his iron rod and one blow on the head reduced him to a meat patty. “What ghost is this who’s manifesting itself?” he huffed (Wu & Yu, 2012, vol. 2, pp. 312-313).

VI. Chapter 56 – Part 1

• Two bandit chiefs

The last two instances that I know of take place shortly after the scorpion spirit episode. The sixth follows a similar pattern to chapter 14: Tripitaka is confronted by bandits → He gets scared and falls off the horse → The bandits demand money and the horse → Sun intervenes → His banter enrages them and they hit and stab at his adamantine pate to no avail → They comment on his hard head → Monkey pulls out his iron staff, referring to it as a needle → The bandits infer that he works in a certain profession and claim to have no use for the needle → He enlarges the weapon and eventually beats them to death. [4] The only difference here is that Sun first challenges the men to lift his staff:

… Sticking the rod into the ground, Pilgrim said to them, “If any of you can pick it up, it’s yours.” The two bandit chiefs at once went forward to try to grab it, but alas, it was as if dragonflies were attempting to shake a stone pillar. They could not even budge it half a whit! This rod, you see, happened to be the compliant golden-hooped rod, which tipped the scale in Heaven at thirteen thousand, five hundred [catties]. How could those bandits have knowledge of this? The Great Sage walked forward and picked up the rod with no effort at all. Assuming the style of the Python Rearing its Body, he pointed at the bandits and said, “Your luck’s running out, for you have met old Monkey!” One of the bandit chiefs approached him and gave him another fifty or sixty blows. “Your hands must be getting tired!” chuckled Pilgrim. “Let old Monkey give you one stroke of the rod. I won’t do it for real either!” Look at him! One wave of the rod and it grew to about seventy feet, its circumference almost as big as a well. He banged it on the bandit, and he at once fell to the ground: his lips hugging the earth, he could not make another sound.

The other bandit chiefs shouted, “This baldy is so audacious! He has no travel money, but he has killed one of us instead!” “Don’t fret! Don’t fret!” said Pilgrim, laughing. “I’ll hit every one of you, just to make sure that all of you will be wiped out!” With another bang he beat to death the other bandit chief Those small thieves were so terrified that they abandoned their weapons and fled for their lives in all directions (Wu & Yu, vol. 3, pp. 80-81).

VII. Chapter 56 – Part 2

• One unfilial son
• twenty-ish bandits

The seventh happens sometime after one of the surviving bandits, the son of an elderly couple surnamed Yang (楊), discovers that his parents are feeding and sheltering the pilgrims for the night. He and his brothers-in-arms make plans to attack the monks after eating dinner and sharpening their weapons, but old Mr. Yang alerts them, giving Tripitaka and his disciples ample time to escape:

Every bandit was darting forward like an arrow, and by sunrise, they caught sight of the Tang Monk. When the elder heard shouts behind him, he turned to look and discovered a band of some thirty men rushing toward him, all armed with knives and spears. “Oh, disciples,” he cried, “the brigand troops are catching up with us. What shall we do?” “Relax, relax!” said Pilgrim. “Old Monkey will go finish them off!” “Wukong,” said Tripitaka as he stopped his horse, “you must not hurt these people. Just frighten them away.” Unwilling, of course, to listen to his master, Pilgrim turned quickly to face his pursuers, saying, “Where are you going, sirs?” “You nasty baldie!” cried the thieves. “Give us back the lives of our great kings!”

As they encircled Pilgrim, the bandits lifted their spears and knives to stab and hack away madly. The Great Sage gave one wave of his rod and it had the thickness of a bowl; with it, he fought until those bandits dropped like stars and dispersed like clouds. Those he bumped into died at once, those he caught hold of perished immediately, those he tapped had their bones broken, and those he brushed against had their skins torn. The few smart ones managed to escape, but the rest of the dumb ones all went to see King Yama!

When Tripitaka saw that many men had fallen, he was so aghast that he turned and galloped toward the West, with Zhu Eight Rules and Sha Monk hard on the horse’s heels. Pilgrim pulled over one of the wounded bandits and asked, “Which is the son of old Yang?” “Father,” groaned the thief, “the one in yellow.” Pilgrim went forward to pick up a knife and beheaded the one in yellow. Holding the bloody head in his hand, he retrieved his iron rod and, in great strides, caught up with the Tang Monk. As he arrived before the horse, he raised the head and said, “Master, this is the rebellious son of old Yang, and he’s been beheaded by old Monkey.” [fig. 3] Paling with fright, Tripitaka fell down from the horse, crying, “Wretched ape! You’ve scared me to death! Take it away! Take it away!” Eight Rules went forward and kicked the head to the side of the road, where he used the muckrake to bury it (Wu & Yu, 2012, vol. 3, pp. 88-89).

The quote is clear that not all 30 bandits are killed. Apart from Yang the bandit, I think 20(-ish) is a conservative estimate based on the wording.

And just like chapters 14 and 27, this episode ends with Tripitaka punishing his disciple with the band-tightening spell before exiling him from the group (Wu & Yu, 2012, vol. 2, pp. 89-90).

Fig. 3 – Monkey presenting the head of Yang the bandit to his master. This screenshot comes from episode 10 of OSP’s retelling of Journey to the West (larger version).

VIII. Conclusion

To my knowledge, the Monkey King kills over 1,030 humans in Journey to the West. This includes six allegorical robbers in chapter 14, an unknown amount alluded to in chapter 27, over 1,000 hunters in chapter 28, two Daoists in chapter 44, one civil official in chapter 46, and two bandits chiefs, one unfilial son, and maybe 20-ish bandits in chapter 56. I may have missed a few instances in the latter half of the novel, so please don’t look at the above total as complete.

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Update: 01-17-2023

I previously mentioned an instance in chapter 27 where Monkey admits to eating humans in his youth, something that some online commentators believe to be a fib. Well, a Tumblr user, who goes by both @abitfiendish and @localcactushugger, reminded me that dialogue in chapter 39 further calls this into question.

After a pill of immortal elixir fails to revive a long-dead king, Tripitaka suggests mouth-to-mouth necessitation is needed to complete the resurrection process. Sun is ultimately chosen for this job since he had apparently never eaten meat:

Eight Rules walked forward and was about to do this when he was stopped by Tripitaka. “You can’t do it,” he said. “Wukong still should take over.” That elder indeed had presence of mind, for Zhu Eight Rules, you see, had been a cannibal since his youth, and his breath was unclean. Pilgrim, on the other hand, had practiced self-cultivation since his birth, the food sustaining him being various fruits and nuts, and thus his breath was pure. The Great Sage, therefore, went forward and clamped his thundergod beak to the lips of the king: a mighty breath was blown through his throat … (Wu & Yu, 2012, vol. 2, pp. 195-196).

But it should be remembered that Journey to the West is crammed full of inconsistencies (likely born from the novel coalescing from different oral tales). For example, this chapter shows that all it takes to revive a dead person is an elixir pill and mouth-to-mouth. However, in chapter 97, Monkey has to physically retrieve the soul of a recently deceased householder from the underworld in order to resurrect him (see the material below figure 3 here).

Again, I’ll leave it up to the reader to make their own decision.

Note:

1) Things that arouse the eyes (sights), ears (sounds), nose (smells), tongue (tastes), and mind and body (wants and desires).

2) This is related to an ancient Daoist concept called “Release by means of a corpse” (Shijie, 尸解). Stories as far back as the Han describe immortals leaving behind a fake corpse (sometimes a magically disguised object) while they ascended in secret to heaven (Kirkland, 2008).

3) This plays on the homophonous relationship between Bimawen (避馬瘟, lit: “avoid the horse plague”), an ancient belief that female monkeys placed in horse stables could ward off equine sickness, and Bimawen (弼馬溫, “To assist horse temperament”), Sun’s former station as keeper of the heavenly horses (see here).

See Wu & Yu, 2012, vol. 3, pp. 78-81.

Source:

Kirkland, R. (2008). Shijie In F. Pregadio (Ed.), The Encyclopedia of Taoism (Vol. 2) (pp. 896-897). London [u.a.: Routledge].

Wu, C., & Yu, A. C. (2012). The Journey to the West (Vols. 1-4) (Rev. ed.). Chicago, Illinois: University of Chicago Press.