Campany (1985) discusses methods by which demons of Journey to the West move up and down the Buddho-Daoist cosmic hierarchy. He begins by laying out the formulaic pattern of the episodes in which they appear: 1) a description of the demon’s mountain or aquatic home in poetic verse; 2) the initial encounter during which Tripitaka is tricked by the demon’s magic disguise; 3) the initial battle(s) between the disciples and the demon involving contests of magic and weapons, often described in poetic verse; 4) the battles end in a stalemate or defeat, and in the case of the latter the disciples are held captive in the demon’s stronghold; 5) Sun Wukong searches heaven and earth for the master of the demon, for the evil is usually a renegade celestial animal or protégé; 6) the demon is subdued by their master; and 7) the demon is either reintegrated or added to the cosmic order. An example of the former is the moon goddess’ jade hare (ch. 95) being taken back to heaven (fig. 1). An example of the latter is Red Boy (ch. 40-43) becoming a disciple of Guanyin.
There are two types of powerful demons who are subjugated by their master or an appropriate agent (e.g. a rooster god defeating a centipede demon). The first acquires magic powers via Daoist cultivation and, lacking celestial rank, causes havoc (think of Monkey as a young immortal). It is only through their subjugation and addition to the cosmic order that they achieve higher spiritual status. Apart from Red Boy, another example is the Black Bear spirit (ch. 16-17), who is subdued by Guanyin and installed as the guardian of her magic island. The second, being the most common, is one who previously held heavenly rank and was banished to earth. This exile is the result of breaking a rule, the need to burn off negative Buddhist karma, or because of a deficiency in their Daoist cultivation, requiring that they work their way back up the spiritual hierarchy. All five of the pilgrims fit into this category in one way or another.
Two types of demons are not subjugated by a heavenly master. The first is a lessor animal spirit who acts as a servant or soldier for a demon king. They attach themselves to this “upwardly mobile” demon because their master may aid in their own ascension via secrets of cultivation or the gift of longevity-bestowing food. Prime examples are all the (simian and non-simian) animal spirits who attach themselves to Sun Wukong after he establishes himself as a monster king. Such animal spirits are usually slaughtered after their master is defeated. The second are demons who peacefully cultivate themselves without endangering others. A prime example is the White Turtle of the Heaven-Reaching River (ch. 49 and 99) who cultivates human speech but still requires the intervention of the Buddha to evolve to human form.
Campany (1985) moves onto the hierarchy itself, noting how the level of a being’s attainment in spiritual cultivation does not affect their actual rank. This is because Daoism, Buddhism, and Confucianism are viewed differently in the novel. Demons who cause no harm during their cultivation are left alone, while violent offenders are subjugated and added to the hierarchy. And even if an animal spirit has Daoist powers, they are still considered inferior to humans, for they are born into a lower level of the six Buddhist paths of reincarnation. These spirits, however, can move up the hierarchy based on the amount of Buddhist merit, or “right fruit” (zhengguo, 正果), that they acquire through good deeds. Additionally, the Buddha and Guanyin are generally portrayed as higher in rank than Daoist gods, even the Jade Emperor, due to their “Dharma Power” (fali, 法力). Despite this, Sun Wukong is always quick to point out when a high-ranking god, Buddhist or Daoist, has violated Confucian norms. Therefore, the hierarchy presented in the novel follows the Ming-era syncretic emphasis on mental cultivation (xiu xin, 修心).
The novel categorizes all beings as part of heaven, earth, or hell, each representing a realm within the hierarchy. Yet, it presents four ways to move between them: one, temporarily taking the form of a higher-ranking figure (human, immortal, deity, etc.) via magical transformation (hua, 化); two, reincarnating into a higher path (e.g. animal to human); three, attaining immortality via Daoist cultivation (or becoming human and then attaining immortality in the case of animal spirits); and four, being subjugated and added to the cosmic order.
The demons of Journey to the West are paradoxical on two counts: one, such beings are realistic, with detailed descriptions of their appearance, speech, and feelings, and yet they are often reduced to mere illusions brought forth by the unfocused or disquieted mind (Campany (1985) waits to explain this until the end); and two, they are evil from a Western perspective, but not wholly evil from an Eastern perspective. Their ambiguous nature is revealed by the Chinese hanzi used to describe them (e.g. yaojing 妖精; yaoguai, 妖怪), suggesting these beings are “undeveloped” or “bogus” and have yet to complete their cultivation. Additionally, the novel connects the demons and pilgrims with five elemental and yin-yang theory, each with its own creative/destructive or magnetic/repelling forces, suggesting a mutual relationship. This relationship is explained below.
Campany (1985) emphasizes that, while Tripitaka’s disciples are themselves former demons, what separates them from the others is “returning to the right path” (gui zheng, 歸正), or converting to Buddhism. As Daoists, they formerly cultivated the self, but as Buddhists they subsume the self to a larger whole by becoming Tripitaka’s disciples, thereby submitting to Buddhist law and cultivating Buddhist merit through their actions. This differs from demons who attempt to subsume the universe into themselves. They follow heretical practices (waidao, 外道) in pursuit of their continued self-cultivation, many seeking a “short cut” by attempting to eat Tripitaka. They don’t realize that accepting the Buddhist concept of “no self” would free them of their attachment to Daoist cultivation and that the accumulation of Buddhist merit would aid in their ascension through the cosmic hierarchy.
Powerful demons like Monkey who consider themselves greater than the universe would continue down the wrong path without the intervention of their master (or an appropriate agent) intervening to reintegrate or add them to the cosmic order. As Campany (1985) explains: “Submission of self is true cultivation of self” (emphasis in original) (p. 114). Therefore, demons rely on the pilgrims to redirect their cultivation to the right path of subsuming the self to a larger whole. An example is Lady Raksasi at the end of her story cycle.
Likewise, the pilgrims rely on the demons for several reasons: one, they help the pilgrims build Buddhist merit; two, via the concept of “non-duality“, the pilgrims learn there is no difference between themselves and the demons; and three, as mental obstacles, the demons help refine the pilgrim’s spiritual cultivation over the journey. This last point is particularly important as the illusionary nature of demons helps the pilgrims, especially Tripitaka, understand that all reality is empty (kong, 空). This is something that Wukong (悟空, “aware of emptiness”) reminds his master of throughout the quest.
Campany (1985) ends the paper by explaining the first paradox:
We now see that the juxtaposition of realistic descriptions of demons and reductions of them to miasma of the mind serves as a fascinating and entertaining contrapuntal expression of the central theme of the novel, the complementary relation and ultimate identity between illusion and enlightenment. Why do demons almost always appear according to the paradigm sketched in the first part of this paper? Why this repetition, this sameness, if not to underscore the miasmic quality of the demons even as narrative details convince us of their palpable sensory reality? Why do demons put up so stubborn a resistance, if not to impress upon us the arduousness of right cultivation? The consummate artistry with which the author bodies forth in his tale the relation between illusion and reality is itself a vehicle for the perception of this relation (Campany, 1985, p. 115).
This has been posted for educational purposes. No malicious copyright infringement is intended. Please support the official release.
Campany, R. (1985). Demons, Gods, and Pilgrims: The Demonology of the Hsi-yu Chi. Chinese Literature: Essays, Articles, Reviews (CLEAR),7(1/2), 95-115. doi:10.2307/495195
This article is a greatly expanded version of this piece.
One of the many unique aspects about Sun Wukong‘s story cycle is his birth from stone (fig. 1). Chapter one of Journey to the West (Xiyouji, 西遊記, 1592 CE) describes how the 36 foot 5 inch (11.09 m) tall, 24 foot (7.31 m) circumference rock issues forth a stone egg after absorbing celestial and terrestrial energies over countless eons:
Since the creation of the world, it [the stone] had been nourished for a long period by the seeds of Heaven and Earth and by the essences of the sun and the moon, until, quickened by divine inspiration, it became pregnant with a divine embryo [xian bao, 仙胞]. One day, it split open, giving birth to a stone egg [shi luan, 石卵] about the size of a playing ball [yuan qiu, 圓毬]. Exposed to the wind, it was transformed into a stone monkey endowed with fully developed features and limbs (Wu & Yu, 2012, p. 101).
The description of Wukong’s conception draws on ancient Chinese cosmological ideas regarding the gendered nature of the universe. Works of the Eastern Zhou and Han considered heaven masculine and described it as the father/husband/superior of the feminine earth, the mother/wife/inferior (Hinsch, 2011, pp. 157-158). As quoted above, the stone is “nourished…by the seeds of Heaven and Earth”. This line was likely influenced by philosophical works such as the Yijing which states: “Heaven and Earth come together, and all things take shape and find form. Male and female mix their seed, and all creatures take shape and are born” (Wilhelm & Baynes, 1977, pp. 342-343).
Surprisingly, Wukong is not the only figure from world mythology born from stone. Eliade (1978) comments: “The theme recurs in the great civilizations of Central America (Inca, Maya), in the traditions of certain tribes of Southern American, among the Greeks, the Semites, in the Caucasus, and generally from Asia Minor right down to Oceania” (p. 43). In this article, I will explore eight examples from Asian and Western myth, demonstrating how stone-born figures share certain parallels with Monkey. I will show that, with the exception of creator gods and savior figures, stone-born beings generally have one or more of the following in common: 1) they are the product of masculine heavenly forces and feminine earthly forces (anthropomorphic or otherwise); 2) they violate the natural order by challenging heaven (in one form or another); and 3) they are eventually defeated by the gods. The purpose of this preliminary survey is to better understand an ancient myth cycle that may have influenced the development of the Monkey King’s lore.
Yu the Great (Dayu, 大禹), a demi-god, sage-king, and founder of the Xia Dynasty, is generally portrayed in his mythos either violently erupting from the side or back of his mother or emerging (or being hewn with an ax) from the executed body of his father Gun (Cook & Luo, 2017, p. 98-101). However, a few sources briefly note his lithic birth. For example, the Han-era Huainanzi (淮南子, 2nd-century BCE) simply states: “Yu was born from a stone” (Cook & Luo, 2017, p. 100). Lewis (2006) explains Yu’s stone birth is tied to ancient Chinese beliefs about the fertile, creative power of stone, as evidenced by the stone altar of the High Matchmaker (Gao mei, 高媒), which was historically prayed to for children by married couples, as well as legends of the mending of the sky with five magic stones by the primordial goddess Nuwa, the High Matchmaker’s mythic prototype.  This naturally has implications for the stone birth of Monkey.
Interestingly, the Jin-era Diwang Shiji (帝王世紀, 3rd-century) states Yu’s mother was impregnated by swallowing magic seeds and a “divine pearl” (shenzhu, 神珠), a type of stone, and even locates his birth in a place called “Stone Knob” (Shiniu, 石紐) (Cook & Luo, 2017, p. 101). While the mother is not a stone, his birth is effected by a stone and happens in a place named stone. In this instance, the divine pearl is an encapsulation of the same masculine heavenly and feminine earthly forces that help create Wukong.
Yu is of course most famous in Chinese myth for his monumental effort in quelling the fabled world flood and then establishing the nine provinces of China (Birrell, 1999, pp. 81-83). Therefore, as a savior figure his mythos lacks the rebellious challenge against the gods and eventual defeat that marks several figures in this list. However, in a twist, his father Gun is known for violating the natural order by stealing God’s “self-renewing soil” in his quest to quell the flood. For this crime, he is executed (Birrell, 1999, pp. 79-81).
1.2. Qi of Xia
Yu’s son, Qi (啟) or Kai (開), both meaning “open” (fig. 2),  is said in an early 4th-century source to have also been born from stone: 
When Yu was controlling the floodwaters and was making a passage through Mount Huanyuan, he changed into a bear. He spoke to the Tushan [土山] girl: “If you want to give me some food, when you hear the sound of a drumbeat, come to me.” But Yu leaped on a stone and by mistake drummed on it. The Tushan girl came forward, but when she saw Yu in the guise of a bear she was ashamed and fled. She reached the foothills of Mount Songgao, when she turned into a stone and gave birth to Qi. Yu said, “Give me back my son!” The stone then split open  on its north flank and Qi was born (Birrell, 1999, p. 123).
Lewis (2006) notes that early texts, such as the Diwang Shiji, claim this daughter of the Tushan clan is named Nuwa (with variations on her given name), proving that Yu and the goddess were married in some traditions (p. 134). This then strengthens the association between marriage, procreation, and stones.
Birrell (1999) explains a text appearing in the Zhou to Han-era Guicang (歸藏) records that he tried to “steal” (qie, 竊) music from heaven, while the Shanhaijing (山海經) states he received it as a gift from the realm above (pp. 83-84). While not directly related to Qi’s stone birth story, this shows at least one tradition believed Qi followed in his grandfather’s footsteps by stealing from heaven and violating the natural order, much like Wukong steals immortal peaches and wine.
Fig. 2 – A woodblock print of Qi of Xia from a Ming-era version of the Shanhai jing (larger version). Plate XLIV from Strassberg, 2002, p. 168.
1.3. The Bodhisattva Hilumandju’s Children
One myth explains the origin of the Tibetan peoples from a magic monkey and a rock-ogress (brag srin mo) (fig. 3). While evidence for it goes back to at least the 7th-century,  the best known version comes from the Mani Kambum (12th to 13th-century). As the story goes, the Buddha charges the Avalokitesvara Bodhisattva with converting the evil creatures of the “Land of Snow” (Tibet) to Buddhism. The latter sends his avatar, the Bodhisattva Hilumandju (possibly a reference to Hanuman), a monkey king with great spiritual powers, to meditate on a mountain top in Tibet. A rock-ogress comes upon his hermitage and attempts to seduce him by taking the form of a female monkey and then a human woman, but each time her advances are rejected due to his supernatural focus. As a result, the rock-ogress threatens to mate with an ogre and produce a race of demonic creatures that would devour the world, thereby heaping sins upon the monkey king if he does not take her as his wife. So after seeking council with his master, Hilumandju agrees to become her husband (I have archived the full story here):
“So be it (Laso),” he made answer. Then the monkey Bodhisattva, fearing lest the rock-ogress should destroy herself, departed in all haste for the Abode of Snow, and as soon as he arrived he took her unto him as his wife. When the space of nine months had elapsed she bore him six sons, who participated of the nature of the six classes of sentient creatures subject to birth and death. As their father was a monkey, so their bodies were covered with hair, and as their mother was a rock-ogress, so they had tails; their faces were reddish and they were most unsightly. From the mortal gods, one had gentleness and patience; from the mortal (lit., subject to birth and death) Asuras (lh’a-mayin), one of them derived angry passions and quarrelsomeness. One of them had in part great lusts, and love of worldly riches, which qualities he owed to mortal man. One of them owed to hell’s mortal fiends, hate, and anger, and great hardiness. One partook of the mortal Préta’s (yidag) characteristics in being deformed, from his cravings for food (lit., bad stomach), and his avariciousness. One partook of mortal brute beasts in not being able to distinguish right from wrong, and in having neither comprehension nor cleverness. When born they were ruddy-faced, had a taste for flesh and blood, and hair covered their heads and bodies, and, moreover, they knew how to speak (Rockhill, 1891, pp. 357-358). 
The resulting six offspring mate with monkeys and reproduce in the many hundreds, becoming more and more human with each new generation. When they eat all of their resources and begin to starve, Avalokitesvara gives Hilumandju grain and jewels for his descendants to grow and mine until they are fully human and ready to receive the Buddhist teachings (Rockhill, 1891, pp. 358-361).
The rock-ogress and her kind are portrayed as vicious, blood-thirsty creatures beyond Avalokitesvara’s ability to convert to Buddhism (Rockhill, 1891, p. 359). The rock-monkey children inherit not only their mother’s misshapen appearance but also many of her negative qualities, making them resistant to the teachings. So, in a way, they too violate the natural order.
I obviously can’t continue without commenting on this tale’s interesting parallels with Sun Wukong. Hilumandju is a monkey king who uses his magic powers in the service of Buddhism at the behest of the Bodhisattva Avalokitesvara. And like Wukong, Hilumandju’s children are the product of a masculine heavenly force and a feminine earthly force (the rock-ogress). Wukong is a monkey king who uses his magic powers in the service of Buddhism at the behest of the Bodhisattva Guanyin (the feminine form of Avalokitesvara).
Jong (1997) explains Western myths of stone-born figures “are usually connected with the Song of Ullikummi known from Hittite and Hurrian sources” (p. 292). He continues:
There are many more myths or complexes of myths which largely follow the same pattern: the cycle of Agdistis from Phrygia, the Nart-epics of the Ossetes, the Jewish myths of the monster Armillus and—for some aspects—the Georgian myth cycles of Amirani [fig. 4] (Jong, 1997, p. 292).
Fig. 4 – A chart showing the existence of the rock-born son trope from other cultures (larger version). From Jong, 1997, p. 293.
The aforementioned Hurrian myth the “Song of Ullikummi” (c. 1200 BCE) appears in an extant Hittite cuneiform text comprising three fragmented clay tablets. While named after the eponymous stone monster (fig. 5), the story follows the machinations of Kumarbi, a resentful former ruler of the gods, who wishes to usurp the throne from his son, the storm god Tesub. Kumarbi sets about doing this by bedding a massive stone in an effort to produce a being powerful enough to rout the gods. Upon its birth, the doting father gives the creature a name meaning “Destroy Kummiya” (Ruthford, 2018), foreshadowing its intended fate to destroy Tesub’s home (I have archived papers reconstructing the story here and here):
Out of the [rock’s] body like a blade he sprang. He shall go! Ullikummi be his name! Up to Heaven to kingship he shall go, and Kummiya, the dear town, he shall press down! But the Storm-God he shall hit, and like salt he shall pound him, and like an ant with (his) foot he shall crush him! But Tasmisu  like a …… reed he shall break off! All the gods down from Heaven like birds he shall scatter, and like empty vessels he shall break them! (Güterbock, 1951, p. 153).
Fearing that it may be killed by the gods before coming into full power, Kumarbi has the monster hidden in the underworld, where it is placed on the right shoulder of the Atlas-like god Upelluri. The creature quickly multiples in size, growing nine thousand leagues tall, eventually reaching heaven. When Ishtar fails to seduce the blind and deaf monster, the warrior god Astabi leads seventy deities into battle against the lithic menace only to be defeated and cast into the sea below. Tesub abandons the throne and, along with Tasmisu, seeks the aid of Ea, the god of wisdom and witchcraft, who travels to the underworld in search of the creature’s origins. Upon questioning Upelluri, who effortlessly carries the weight of the heavens, earth, and sea, Ea learns a great weight, which turns out to be the monster, pains the titan’s right shoulder. In the end (of the third and final extant tablet), Ea calls for a tool originally used by the old gods to cleave heaven and earth and chisels Ullikummi free of Upelluri’s shoulder, thus breaking the monster’s base of power and leaving it vulnerable to attack by the gods. Güterbock (1951) suggests there’s a missing fourth tablet that describes the monster’s ultimate defeat (p. 140). 
Like Monkey and the other figures listed above, Ullikummi is the product of a masculine heavenly force (Kumarbi) and a feminine earthly force (the stone). Although the assault on heaven is orchestrated by his father, Ullikummi’s challenge to the gods, like that of Monkey and Diorphus, violates the natural order. And his presumed defeat in the end also follows the story cycle of Wukong.
I’d like to add that King Tesub seeking aid from Ea, leading to Ullikummi’s defeat, is reminiscent of the Jade Emperor asking for the Buddha to intervene, leading to Wukong’s defeat.
The Greco-Roman god of light, Mithras,  is perhaps the best known and studied of the stone-born deities in Western mythology. Researchers often refer to his birth stone using the Latin term Petra Genetrix, or the “Fecund rock”. Manfred Clauss notes the symbolism of the rock is tied to the earth and the cosmic egg (I have archived the relevant chapter section here).
The multi-layered quality of Mithraic symbolism…reappears in the case of the rock: represented and understood not only as the kosmos but also as the earth, on many images it is encircled by a serpent, [fig. 6] a creature associated with the earth (Clauss & Gordon, 2001, p. 67).
We can discern the influence of Orphic speculation in a Greek inscription from one of the numerous mithraea in Rome, on a statue-base dedicated Διi ‘Hλω Miθpa Φávητı, that is to Deus Sol Mithras Phanes. Phanes is the embodiment of unlimited light, an Orphic deity who emerged from the cosmic egg. There is also literary evidence for the syncretism of Mithras with Phanes. In this community, therefore, Mithras’ identification with the sun god grounded an allusion to the Orphic-Platonic ideas current among the intellectual élites. Mithras-Phanes is also known to us in iconographic form: a relief from Vercovicium (Housesteads) on Hadrian’s Wall shows Mithras emerging from the cosmic egg, [fig. 7] which is represented both as such and by the shape of the zodiacal ring (Clauss & Gordon, 2001, p. 70).
Mithras’ position as a solar deity and depiction emerging from a cosmic egg/stone establishes him as a self-born creator god. This is supported by another aspect of his holy narrative: the slaying of the bull. Stone reliefs depict him in a great struggle to pin the animal down and then strike it in the neck with a knife. Since the bull was symbolic of the moon (and thus death), its sacrifice is seen as the creation of life and the cosmos. This is represented by zodiac symbols—the path of the newly formed planets—on the god’s fluttering cloak and by grapes or ears of corn in place of the pooled blood on the ground (Clauss & Gordon, 2001, pp. 78-90). Therefore, like Yu the Great, Mithras’ feat distances him from the rebellion and defeat that mark other figures in this list.
Sun Wukong is similar to Mithras as he too struggles against bovine opponents, including Laozi’s buffalo in chapters 50 to 52 and the Bull Demon King in chapters 59 to 61. However, Monkey’s conception involves the mingling of masculine heavenly and feminine earthly forces, while Mithras is born of a virginal stone.
Fig. 6 – An example of Mithras’ serpent-wrapped birth rock from Austria. A larger version is available on Wikicommons; Fig. 7 – The deity emerging from a cosmic egg surrounded by the western Zodiac symbols (larger version). From the Homesteads Roman Fort along Hadrian’s Wall. Found on this article.
Mithras’ son, Diorphus, is said to have also been born from a stone. Pseudo-Plutarch (c. 3rd-century) writes:
Near to this [the Araxes] river lies the mountain Diorphus, so called from Diorphus the son of the Earth, of whom this story is reported. Mithras desirous to have a son, yet hating woman-kind, lay with a stone, till he had heated it to that degree that the stone grew big, and at the prefixed time was delivered of a son, called Diorphus; who, growing up and contending with Mars for courage and stoutness, was by him slain, and by the providence of the Gods was transformed into the mountain which was called Diorphus by his name (Plutarch & Goodwin, 1874, p. 505).
Diorphus is similar to Monkey, Qi of Xia, and the Bodhisattva Hilumandju’s children as he is the product of a masculine heavenly force (Mithras) and a feminine earthly force (the stone). He and Qi share a further connection as they are both the sons of beings who were themselves born from stone. And much like Wukong, Diorphus violates the natural order by challenging the gods (in this case Mars) and is defeated, being transformed into a mountain after his death. While not exactly the same, the end result brings to mind Monkey’s imprisonment under Five Elements Mountain.
The tale of Diorphus’ conception follows the same tradition as the Story of Ullikummi where a god intends to sire a son with a stone and not a goddess, resulting in a powerful, rebellious offspring.
The god Agdistis is a monstrous, hermaphroditic being sired by Zeus. His story is recorded by Arnobious of Sicca (died c. 330):
Within the confines of Phrygia, he says (Timotheus), there is a rock of unheard-of wildness in every respect, the name of which is Agdus, so named by the natives of that district. Stones taken from it, as Themis by her oracle had enjoined, Deucalion and Pyrrha threw upon the earth,  at that time emptied of men; from which this Great Mother, too, as she is called, was fashioned along with the others, and animated by the deity. Her, given over to rest and sleep on the very summit of the rock, Jupiter assailed with lewdest desires. But when, after long strife, he could not accomplish what he had proposed to himself, he, baffled, spent his lust on the stone. This the rock received, and with many groanings Acdestis (Agdistis) is born in the tenth month, being named from his mother rock. In him there had been resistless might, and a fierceness of disposition beyond control, a lust made furious, and derived from both sexes. He violently plundered and laid waste; he scattered destruction wherever the ferocity of his disposition had led him; he regarded not gods nor men, nor did he think anything more powerful than himself; he contemned earth, heaven, and the stars.
Now, when it had been often considered in the councils of the gods, by what means it might be possible either to weaken or to curb his audacity, Liber, the rest hanging back, takes upon himself this task. With the strongest wine he drugs a spring much resorted to by Acdestis where he had been wont to assuage the heat and burning thirst roused in him by sport and hunting. Hither runs Acdestis to drink when he felt the need; he gulps down the draught too greedily into his gaping veins. Overcome by what he is quite unaccustomed to, he is in consequence sent fast asleep. Liber is near the snare which he had set; over his foot he throws one end of a halter formed of hairs, woven together very skillfully; with the other end he lays hold of his privy members. When the fumes of the wine passed off, Acdestis starts up furiously, and his foot dragging the noose, by his own strength he robs himself of his sex; with the tearing asunder of these parts there is an immense flow of blood; both are carried off and swallowed up by the earth; from them there suddenly springs up, covered with fruit, a pomegranate tree… (Burkert, 1979, pp. 255-256)
Agdistis is similar to Monkey and the above figures as he is the product of a masculine heavenly force (Zeus) and a feminine earthly force (the stone). And like Wukong’s rebellion, the hermaphrodite’s raw, destructive nature threatens the primacy of heaven. As a result, both Agdistis and Monkey share a superiority complex, believing they are mightier than the gods. The deities fear their power and therefore seek ways to tame them. Wukong is placated for a time with celestial posts before ultimately being imprisoned by the Buddha, while Agdistis is stripped of his manhood.
Agdistis’ conception also follows the tradition of Ullikummi and Diorphus. The end result of Zeus’s attempted rape of the stone/earth goddess is a powerful, rebellious offspring.
The Book of Zerubbabel(7th-century)describes Armilus, a Jewish anti-messiah figure, as the spawn of Satan and a world conqueror who will force all to worship his lithic mother. Knohl (2009) presents the section where Zerubbabel learns of Armilus from an angel:
This city is Nineveh, the city of bloodshed, which is the big Rome. And I have said to him: “When would be the end of these awful things?’ And he took me by my hand and brought me to the house of disgrace.
And he showed me there a marble stone in the shape of a very beautiful virgin. And he said to me: ‘What do you see, Zerubbabel?’ And I said: ‘I see a marble stone in the shape of a very beautiful woman.’
And he told me: “This stone is the wife of Belial [Satan], and when Belial sees her, he will lie with her and she will become pregnant and will bear him Armilus, and she will be the chief idolatry. And he (Armilus) will rule over the whole world and his dominion will be from one end of the earth to the other end of the earth. And he will make signs. He will worship strange gods, and will speak words against the Most High and no one will be able to stand against him. And all nations will go astray after him except for Israel.
And he Armilus will take his mother from the house of disgrace and all places and all nations will worship this stone and will make sacrifices and libations to it. And no one will be able to look upon her face because of her beauty. He is Arimolaus son of Satan, and he will become a King in Emmaus, the city of his father, and his fear will fall in all places (pp. 79-81). 
Another tradition explains Armilus will proclaim himself God and, having won the trust of Christians, lead a vast army to decimate Jews who stand against him. In the end, though, God or the Messiah will gather the scattered Israelites and defeat Armilus:
But as Armilus nevertheless insists upon being recognized as God by the Jews, and they cry out to him that he is Satan and not God, a bitter battle breaks out between Armilus with an immense heathen army on the one side, and Nehemiah with 30,000 Jewish heroes on the other. This unequal combat ends in the death of the “Ephraimite Messiah” and a million Jews. After an interval of forty-five days, … Michael will blow his trumpet; then the Messiah and Elijah will appear, gather the dispersed of Israel, and proceed to Jerusalem. Armilus, inflamed against the Jews, will march against the Messiah. But now God Himself will war against Armilus and his army and destroy them; or the Messiah, as one version has it, will slay Armilus by the breath of his mouth (Kohler & Ginzberg, 1906, p. 119).
Like Monkey and the above figures, Armilus is the product of a masculine heavenly force (Satan) and a feminine earthly force (the stone statue). He violates the natural order by proclaiming himself God and even fights against the All Mighty, much like Monkey proclaims himself the “Great Sage Equaling Heaven” and leads an army against heaven. Armilus’ defeat by God is also like Wukong’s subjugation by the Buddha, Diorphus’ death by Mars, and Ullikummi’s presumed besting by the gods.
Armilus conception also follows the tradition of Ullikummi, Diorphus, and Agdistis. Satan lays with the stone statue with the intent of creating a powerful, rebellious offspring.
The hero Soslan, also known as Sozryko, appears in a body of legends associated with the Caucasian Nart Saga:
At the sight of the beautiful Satana [the mother of the Narts] washing clothes on the riverbank, a shepherd across the river poured out his semen on a stone from which, nine months later, the child Soslan came forth. When he had grown up, he demanded to be “tempered” in the milk of a she-wolf, a treatment destined to make him invulnerable. The divine smith Kurdalägon dropped him into a trough containing one hundred goatskins of milk, but since the trough was too short, Soslan had to bend his knees, which consequently were not tempered and thus remained vulnerable
After a long existence devoted to war exploits, mostly miraculous, Soslan insulted the daughter of Balsäg, a kind of celestial spirit, who took his vengeance by discharging at Soslan a living steel wheel that he controlled. The hero was hit by the wheel on all parts of his body successively and threw it back without being injured until, on the advice of the treacherous Syrdon [a figure similar to Loki], the wheel hit him on the knees and smashed them to pieces. According to an eastern Circassian variant, Soslan indulged in a game during which the Narts, again at Syrdon’s instigation, threw a wheel made of serrated steel at him from the top of a hill. It hit the distracted Soslan in the knees (Honigsblum, 1993, p. 264).
Despite the slight difference, Soslan’s parentage still follows the same tradition as Ullikummi, Diorphus, Agdistis, and Armilus. His father is humanoid, while his mother is a stone. The change from deity to lowly human shows that, in this case, even mortal sperm was thought capable of magically fertilizing earth.
Fig. 8 – “Soslan vs Balsag Wheel” by Maharbek Tuganov (larger version).
Eliade (1978) comments that “stone is an archetypal image expressing absolute reality, life and holiness” (p. 43). It is both the cosmic egg, from which the universe sprang, and the womb of the great Mother Goddess, from which all life arises. This brief survey demonstrates that stone is capable of giving birth to creator gods, protoplasts, savior figures, heroes, and even great monsters. But much like a human egg, a father is needed to fertilize it with sperm. Sun Wukong’s stone is nourished by the seeds of heaven. The first Tibetans, born of a rock-ogress, are sired by the Bodhisattva Hilumandju. In almost all cases in Western mythology (with the exception of Soslan), the pater is a heavenly force, an anthropomorphic deity, who begets a son by impregnating a stone in place of a goddess or mortal woman. Examples include Kumarbi and the stone titan Ullikummi, Mithras and the foolhardy Diorphus, Zeus and the violent Agdistis, and Satan and the anti-Messiah Armilus. Misogyny aside, the myths discussed speak to some belief that a son born of stone would pose a threat to the gods. I suggest this tendency towards violating the natural order is a manifestation of their unnatural births.
Sun Wukong’s birth narrative was likely influenced by that of Yu the Great and his son Qi/Kai considering that our hero wields the sage-king’s cosmic ruler, the gold-banded cudgel, as a weapon. But since Monkey’s stone birth and later rebellion mirror the tales above, might this suggest the author-compiler of Journey to the West was aware of the ancient myth cycle of a stone-born son who challenges heaven? Many of the cited Western myths show a clear affinity with the Song of Ullikummi. For example, Burkert (1979) notes six similarities between the myths of Agdistis and the stone titan: “(1) The initial situation: the big stone; (2) a god fertilizes the stone; (3) the stone gives birth to a child; (4) the child thus created is a rebel against the gods; (5) the gods gather and plan countermeasures; (6) the enemy of the gods is rendered harmless” (p. 257). Sound familiar? If this circa 12th-century BCE myth cycle spread west from Anatolia to Greece, could not a version of it have spread east and penetrated China by way of Persia? This need not have been the original Ullikummi story but an older protomyth or even a later variation. Of course this begs the question: How would the author-compiler have learned about this story? Needless to say, much, much more research is needed to determine if such a dissemination took place. Similarities alone aren’t enough without some kind of textural, oral, or archaeological evidence. Perhaps in the future a scholar more qualified than myself will pursue this line of inquiry.
Monkey’s stone birth is so well known that it is referenced in the world famous anime Dragon Ball Z (DBZ). The original Dragon Ball series presents the main character Son Goku, himself based on Sun Wukong, as a good-natured little boy with a monkey tail. However, DBZ reveals him to be a Saiyan, a humanoid alien warrior, who was sent as an infant in a rocket ship (à la Superman) to destroy Earth. This vessel, known as an “Attack Ball” (Atakku Bōru, アタックボール), is spherical in shape and represents the stone from which Wukong is born (fig. 9). It is a fun little twist on the original lore.
1) See chapter four, especially the sections “The Mythology of Nü Gua and the Flood” and “Yu, Marriage, and the Body”.
2) Strassberg (2002) explains the variant Kai (開) was used during the Han to avoid conflicting with Emperor Jing’s personal name, Liu Qi (劉啟) (p. 169). Whether Qi or Kai is used, both names reference the story of the stone splitting open to give birth to Yu’s son. See also note four below.
3）Birrell (1999) writes:
It is said by the Tang classical scholar and commentator Yan Shigu (A.D. 581-645) to be a reference he located in a text from Huainanzi, compiled circa 139 B.C. That text, however, does not appear in the extant editions of Huainanzi. The only reference the latter makes to the Yu/Qi myth is: “Yu was born of a stone.” Embroidered versions of the metamorphosis of the Tushan girl into stone begin to appear in the writings of Han commentators such as Gao You (third century A.D.), and Ying Shao (second century A.D.). The fourth-century commentator of The Classic of Mountains and Seas, Guo Pu, however, specifies that the mother of Qi (Kai) metamorphosed into stone and gave birth to Qi on the mountain. Thus the tradition of Qi’s miraculous birth is confirmed by at least the early fourth century A.D. and probably derives from an earlier tradition (p. 122).
I changed the Wade-Giles to Pinyin.
4) The stone “splitting open” is related to stories of sage-kings erupting from the backs or sides of their mothers, splitting them open in the process (Cook & Luo, 2017, pp. 97-100). See also note two above.
5) Sørensen notes that the myth was depicted in a mural from the famous Jokhang Temple, which was built in the 7th-century (Bsod-nams-rgyal-mtshan & Sørensen, 1994, p. 582).
6) Another version of the tale appears in The Mirror Illuminating the Royal Genealogies (Rgyal rabs gsal ba’i me long, 14th-century). An annotated translation can be read in Bsod-nams-rgyal-mtshan & Sørensen, 1994, pp. 125-133.
7) The vizier and brother of Tesub.
8) Güterbock (1951), pp. 138-140 gives a summary of the tale. The paper also translates the first half of the fragmented epic. Güterbock (1952) translates the other half. Both papers are archived above.
9) I am indebted to Jose Loayza for bringing the stone birth of Mithras to my attention. This resulted in the rest of the Western figures in this article.
10) This references another myth in which, following the great flood, mankind is repopulated by Deucalion and Pyrrha casting the “bones” (stones) of the “great mother” (Gaia) over their shoulders. Thus thrown, the stones soften and take on human shape. See for example Ovid’s Metamorphosis (Ovid & More (n.d.)).
11) Knohl (2009) suggests Armilus’ story is a veiled attack against Augustus Caesar: 1) who is said to have been sired by the god Apollo under the guise of a dragon, the Jewish symbol for Satan; 2) who founded the Greek city of Nicopolis, which brings to mind the biblical Emmaus Nicopolis; 3) and who helped spread the cult of the goddess Roma (a statue of a beautiful woman) (pp. 81-83). So Satan impregnating the stone statue to produce Armilus likely refers to the myth of Apollo siring Augustus.
Birrell, A. (1999). Chinese Mythology: An introduction. Baltimore: The Johns Hopkins University Press.
Bsod-nams-rgyal-mtshan, & Sørensen, P. K. (1994). The Mirror Illuminating the Royal Genealogies: Tibetan Buddhist Historiography: An Annotated Translation of the XIVth Century Tibetan Chronicle: rGyal-rabs gsal-ba’i me-long. Wiesbaden: Harrassowitz.
Rockhill, W. W. (1891). The Land of the Lamas: Notes of a Journey Through China, Mongolia and Tibet with maps and Illustrations. New York: Century Co.
Ruthford, I. (2018). Kingship in Heaven in Anatolia, Syria and Greece: Patterns of Convergence and Divergence. In L. Audley-Miller & In B. Dignas (Ed.). Wandering Myths: Transcultural Uses of Myth in the Ancient World. Berlin/Boston: De Gruyter, Inc.
Wilhelm, H., & Baynes, C. F. (1977). I Ching or Book of Changes (3rd ed.). Princeton University Press.
Wu, C., & Yu, A. C. (2013). Journey to the West, Revised Edition (vol. 1). Chicago: University of Chicago Press.
Readers may be surprised to learn that chapter nine of the current one hundred chapter edition of Journey to the West did not appear in the original version anonymously published by the Shidetang (世德堂) publishing house in 1592. Chapter nine of course tells the story of how Tripitaka‘s parents, his scholar-official father Chen Guangrui (陳光蕊) and mother Yin Wenjiao (殷溫嬌), meet (fig. 1); Guangrui’s murder and the pregnant Lady Yin’s kidnapping by a bandit; Tripitaka’s birth and Moses-like trip down a river (hence his nickname “River Float” (Jiang liu, 江流)); his rescue, rearing, and initiation into the Buddhist order by the abbot of Gold Mountain; Lady Yin’s rescue and the bandit-turned-official’s arrest; and Tripitaka’s later reunion with his mother and father (the latter’s body having been preserved and brought back to life by heaven).
Some scholars, such as Glen Dudbridge, suggest the current ninth chapter is a forgery, having been written by one Zhu Dingchen (朱鼎臣) of Canton because it appears in his slightly later edited version of the novel titledThe Chronicle of Deliverances in Tripitaka Tang’s Journey to the West (Tang Sanzang Xiyou shi ni zhuan, 唐三藏西游释尼傳, circa 1595). Other scholars posit there is internal textual evidence for a possible lost chapter and that the current ninth chapter was salvaged from these internal clues.
Fig. 1 – Tripitaka’s parents from the 1986 television show.
Anthony Yu‘s (1975) paper “Narrative Structure and the Problem of Chapter Nine in the ‘Hsi-Yu Chi'” supplements previous analyses of said internal textual evidence. He demonstrates that references to the Chen Guangrui episode litter the book. For example, a poem in chapter twelve (ch. 11 of the original Shidetang version) reads:
Gold Cicada was his former divine name.
As heedless he was of the Buddha’s talk,
He had to suffer in this world of dust,
To fall in the net by being born a man.
He met misfortune as he came to Earth,
And evildoers even before his birth.
His father: Chen, a zhuangyuan  from Haizhou.
His mother’s sire: chief of this dynasty’s court.
Fated by his natal star to fall in the stream,
He followed tide and current, chased by mighty waves.
At Gold Mountain, the island, he had great luck,
For the abbot, Qian’an, raised him up.
He met his true mother at age eighteen,
And called on her father at the capital.
A great army was sent by Chief Kaishan
To stamp out at Hongzhou the vicious crew.
The zhuangyuan Guangrui escaped his doom:
Son rejoined sire—how worthy of praise!
They saw the emperor to receive his grace;
Their names resounded in Lingyan Tower.
Declining office, he chose a monk’s life
At Hongfu Temple to seek the true Way,
This old Buddha-child, nicknamed River Float,
With a religious name of Chen Xuanzang. 
Yu (1975) notes “this passage…which introduces Tripitaka to the reader, has, with the exception of one major discrepancy (i.e. the name of the monk who took in the river-borne orphan), all the crucial elements constitutive of the Chen Guangrui story” (p. 296).
After providing several more examples, he concedes external textural evidence for a lost chapter has yet to be discovered, but suggests the author-compiler of the Journey to the West was surely familiar with established Yuan-Ming dramas involving Tripitaka’s birth and life:
I think that the foregoing analysis, admittedly brief, is sufficient to show the significance, if not the indispensability, of the Chen Guangrui episode in the narrative, though as I have remarked earlier, these later allusions certainly cannot be construed as incontrovertible proofs for a “lost chapter.” The existence of such a chapter has to be established by further discovery of textual materials hitherto unknown, if such discovery is indeed still possible. It may be safely asserted, however, that the author of the hundred-chapter novel, Wu Cheng’en or whoever he might be, is thoroughly familiar with the tradition of the birth and adventures of the infant Xuanzang popularized in the dramas of Yuan and Ming China, and that he has consciously and skillfully exploited this tradition in his narrative (Yu, 1975, p. 306).
Yu (1975) goes on to counter Dudbridge’s criticism that the Chen Guangrui episode doesn’t progress the overall plot by saying it should, instead, be accepted as an “organizing principle”, one that explains the reason for the monk’s ordeals:
[T]he theme of the river and its attendant perils utilized by the author of the hundred-chapter novel reinforces the theme of Tripitaka’s this-worldly identity as the incarnation of the banished Gold Cicada. Both themes in turn support the threefold aetiology developed in the narrative for explicating the meaning of Tripitaka’s ordeals: as a form of chastisement for his preexistent transgression, as a test of endurance for the earthly pilgrim, and as an exemplum of the high cost of obtaining sacred writings from the West (p. 307).
Furthermore, he counters Dudbridge’s claim that the concept of a lost chapter would be stronger if the novel provided more than just passing references to background info of the central characters. In fact, the novel does provide lengthy info on our heroes. For example, Yu (1974) presents a very long poem from chapter nineteen detailing Zhu Bajie’s life, from his early Daoist training, achievement of immortality, and rise to heavenly rank to his drunken flirting with the moon goddess (fig. 2), banishment from heaven, and mistaken reincarnation on earth as a pig-man.
Fig. 2 – a Taiwanese stamp featuring Zhu Bajie and the moon goddess Chang’e.
In the end, Yu (1975) states Qing-era editors of the novel were justified in their suspicion of a lost chapter given the lack of detailed info about Tripitaka’s life, unlike the other pilgrims:
In the absence of chapter 9, Tripitaka is the only member of the pilgrimage, in fact, whose origins are presented in the manner which Dudbridge ascribes to the disciples: in allusion or indirectly, in moments of retrospect. The early editors of the Xiyouji, therefore, were not wholly unjustified in their protest that a theme of such significance as the Chen Guangrui story had not been more fully accounted for by antecedent narrative (p. 310).
This paper has been posted for educational purposes. No copyright infringement is intended.
1) A scholar rank. All quotes from Yu (1975) originally use Wade-Giles. I have updated them with Pinyin.
2) Yu, 1975, p. 296. See Wu & Yu, 2012, p. 275 in Yu’s updated translation of the novel.
Wu, C., & Yu, A. C. (2012). The journey to the West: Vol. 1. Chicago, Illinois: University of Chicago Press.
Yu, A. (1975). Narrative Structure and the Problem of Chapter Nine in The “Hsi-Yu Chi”. The Journal of Asian Studies,34(2), 295-311. doi:10.2307/2052750
I present an archived copy of Ping Shao’s (2006) wonderful paper exploring the origin of Sun Wukong’s characterization and how it effects his story cycle.  Shao presents a three-fold objective: first, highlight Daoist and Buddhist concepts in chapters one and two that have previously been overlooked or not given enough weight, showing that they serve a function and are not just expendable story elements; second, provide a unified religious vision based on the Buddho-Daoist philosophy of the Daoist southern lineage patriarch Zhang Boduan (張伯端, 987?–1082); and 3) demonstrate that Zhang’s philosophy dictates the course of Sun’s story cycle from unruly immortal to enlightened Buddha.
Shao (2006) suggests Monkey’s portrayal in the first two chapters is influenced by the sixth Chan patriarchHuineng(惠能, 638–713), founder of the “Sudden Enlightenment” school of Buddhism.  For example, Sun’s quick-wittedness, demonstrated by his deciphering of his teacher, Subhuti’s, chastisement for refusing to learn certain Daoist skills in chapter two as secret code to receive a private lesson at night,  is based on a similar episode involving Huineng and the previous patriarch Hongren. Additionally, Monkey’s 108,000 li (33,554 mi/54,000 km)-spanning somersault cloud (fig. 1) is based on the symbolic distance said by Huineng to separate the Buddha’s paradise from the world of man.  Only those who achieve enlightenment can arrive instantly. This is symbolized in the novel by Monkey zipping there instantly on his cloud, whereas Tripitaka must travel thousands of miles over many years. Shao provides further examples, but I feel these suffice.
Monkey flying on clouds. Drawing by Funzee on deviantart (larger version).
The unified religious vision is demonstrated by Sun Wukong’s name, which contains both Daoist and Buddhist elements. When broken into its individual components, the surname Sun (孫) refers to an immortality spirit embryo brought about via Daoist cultivation exercises. The given name Wukong (悟空) refers to a vacuous state of mind needed for attaining Buddha-nature. Here, Shao (2006) notes the literary Subhuti is based on a historical disciple of the Buddha who was known for meditating on emptiness and having a superior grasp of the Enlightened One’s teachings. In later chapters, Sun himself shows a grasp of scripture far surpassing even that of Tripitaka. Therefore, an additional influence on Monkey was likely the historical monk. Shao (2006) contextualizes this information by comparing it to Zhang Boduan’s Buddho-Daoist philosophy. Zhang believed Daoists must first attain the elixir (i.e. a method increasing one’s lifespan) and then attain Buddha-nature to truly become an enlightened transcendent. Conversely, he warned Buddhists that achieving Buddha-Nature alone wouldn’t help them escape the wheel of reincarnation.
Fig. 2 – Sun Wukong becoming a Buddha (larger version). Photomanipulation by the author.
Shao (2006) illustrates how Zhang’s views are played out in the novel. Sun achieves immortality and is even invited to heaven like the hagiographies of famous transcendents, but his unruly nature symbolizes his lack of true spiritual attainment, causing him to wage war against the realm above. He remains a “deviant” or “bogus immortal” (yaoxian, 妖仙) until the journey proper, the tribulations serving to temper his mind. Moreover, when the pilgrims arrive in the Buddha’s paradise, they must first pass through a Daoist temple (referring again to Zhang’s philosophy). In the end, Sun is bestowed Buddhahood (fig. 2)—thereby Buddha-nature—completing the second step of Zhang’s two-part path to true transcendence.
This paper has been posted for educational purposes. No copyright infringement is intended.
1) The paper is copied almost verbatim from chapter three of Shao’s doctoral thesis Monkey and Chinese Scriptural Tradition: A Rereading of the Novel Xiyouji (1997). I am currently reading this and may add an update later.
2) In this article, I discuss how the “Monkey Pilgrim”, Sun Wukong’s precursor from Song Dynasty material, is based on the monk Mulian (Sk. Maudgalyayana), another of the Buddha’s disciples.
 The particular passage reads:
When the Patriarch heard this, he uttered a cry and jumped down from the high platform. He pointed the ruler he held in his hands at Wukong and said to him: “What a mischievous monkey you are! You won’t learn this and you won’t learn that! Just what is it that you are waiting for?” Moving forward, he hit Wukong three times on the head. Then he folded his arms behind his back and walked inside, closing the main doors behind him and leaving the congregation stranded outside […] But Wukong was not angered in the least and only replied with a broad grin. For the Monkey King, in fact, had already solved secretly, as it were, the riddle in the pot; he therefore did not quarrel with the other people but patiently held his tongue. He reasoned that the master, by hitting him three times, was telling him to prepare himself for the third watch; and by folding his arms behind his back, walking inside, and closing the main doors, was telling him to enter by the back door so that he might receive instruction in secret (Wu & Yu, 2012, pp. 118-119).
This number refers to the ten evils and eight wrongs in one’s person […] Now I urge you, good friends, to first get rid of the ten evils; that is the equivalent of traveling ten [thousand li]. Then get rid of the eight wrongs; that is the equivalent of crossing eight thousand [li]. See essential nature in every moment, always acting with impartial directness, and you will arrive in a finger-snap and see Amitabha Buddha (Huineng & Cleary, 1998, pp. 26-27).
Huineng, & Cleary, T. F. (1998). The Sutra of Hui-neng, grand master of Zen: With Hui-neng’s commentary on the Diamond Sutra. Boston: Shambhala.
Shao, P. (2006). Huineng, Subhūti, and Monkey’s Religion in “Xiyou ji”. The Journal of Asian Studies,65(4), 713-740. Retrieved from www.jstor.org/stable/25076127
Wu, C., & Yu, A. C. (2012). The journey to the West: Vol. 1. Chicago, Illinois: University of Chicago Press.
Here I present four PDFs comprising the complete four volume 2012 revised edition of Journey to the West translated by Anthony C. Yu. Each has been converted from an EPUB into a PDF. The resulting PDF files do not match the exact page count for the published editions. This means they are not suitable for citing in research. However, they are still perfect for those looking to read THE most accurate translation of the tale available. I hope those who read and enjoy the digital version will support the official release.
Anthon C. Yu (October 6, 1938 – May 12, 2015) was Carl Darling Buck Distinguished Service Professor Emeritus in the Humanities and Professor Emeritus of Religion and Literature in the Chicago Divinity School. I shared a long email correspondence with Prof. Yu, during which we became friends. He was always quick to answer my many questions. His translation remains a treasure trove of explanatory notes and sources.
Information about the translation
Anthony C. Yu’s translation of The Journey to the West,initially published in 1983, introduced English-speaking audiences to the classic Chinese novel in its entirety for the first time […] With over a hundred chapters written in both prose and poetry, The Journey to the West has always been a complicated and difficult text to render in English while preserving the lyricism of its language and the content of its plot. But Yu has successfully taken on the task, and in this new edition he has made his translations even more accurate and accessible. The explanatory notes are updated and augmented, and Yu has added new material to his introduction, based on his original research as well as on the newest literary criticism and scholarship on Chinese religious traditions. He has also modernized the transliterations included in each volume, using the now-standard Hanyu Pinyin romanization system. Perhaps most important, Yu has made changes to the translation itself in order to make it as precise as possible (source).
Before the publication of the famous Chinese novel The Journey to the West, the central characters of the narrative—the Tang Monk, the monkey Sun Wukong, the pig Zhu Bajie, and the monk Sha—were venerated as deities. These same figures continue to be invoked today in a range of rituals throughout the Chinese world. This article focuses on the cult of Zhu Bajie in modern Taiwan. As a “licentious” spirit known for his voracious appetite and irrepressible libido, Zhu Bajie has attracted devotees from among Taiwan’s “special professions,” namely masseuses, hostesses, and sex workers [fig. 1]. Unable to turn to conventional, ethically demanding deities for assistance, purveyors of illicit goods and services make offerings to spirits like Zhu Bajie who they hope will be more sympathetic to their needs. In this way, Zhu Bajie, a figure familiar from children’s books, cartoons, and blockbuster movies, has also become a patron saint of prostitutes.
Fig. – An altar statue (shenxiang, 神像) of Zhu Bajie holding a nude woman (larger version).
Prof. Brose was kind enough to give me permission to post the article. However, in the event that the hosting journal requests I pull the article, I will do so when asked. This has been posted for educational purposes. No copyright infringement is intended.
Brose, B. (2018). The pig and the prostitute: The cult of Zhu Bajie in modern Taiwan. Journal of Chinese Religions, 46 (2), pp. 167-196, DOI:
Here I present A Mission to Heaven (1913), the first English version of Journey to the West translated by the Welsh Baptist missionary Timothy Richard (1845-1919). Modern translator Anthony C. Yu describes it and a slightly later translation as “no more than brief paraphrases and adaptations” (Wu & Yu, 2012, vol. 1, p. xiii). This is because Yu’s translation stretches over 2,000 pages, while Richard’s barely breaks 370 pages. Also, there are many mistranslations that will become apparent to those who have already read Yu’s version. For example, in chapter one when light from Sun Wukong’s eyes reach the celestial realm, A Mission to Heaven reads:
They saw the light burning brightly and ordered a telescope to be brought. (The telescope was invented by Galileo only in 1609 A.D., therefore the Chinese must have had some kind of telescope before we in Europe had it. — Tr.) It was taken to the South gate of heaven to be looked through from thence (Chiu & Richard, 1913, p. 3).
However, Yu’s more accurate version reads:
Upon seeing the glimmer of the golden beams, he [the Jade Emperor] ordered Thousand-Mile Eye and Fair-Wind Ear to open the South Heaven Gate and to look out (Wu & Yu, 2012, vol. 1, p. 102).
As can be seen, Richard completely glossed over the two named deities, choosing instead to refer to both as a telescope.
It’s interesting to note the author of A Mission to Heaven/Journey to the West is listed as one Qiu Changchun, otherwise known as Qiu Chuji (1148-1227), founder of the Dragon Gate sect of Daoism. This may be confusing to some since the novel has long been touted as the work of Wu Cheng’en (1500-1582). However, the novel was anonymously published in 1592. Qiu’s disciple is known to have written a travel journal titled Journey to the West (西遊記), which detailed his master’s journey to meet Genghis Khan. Therefore, early commentators confused this historical travel journal with the fictional narrative, thereby claiming Qiu as the author as early as the 17th-century. Wu Cheng’en wasn’t associated with the novel until the 1920s, and the association is again based on a similarly named work published by Wu. Historians remain divided on the true author.
Here I present all of the woodblock prints from Mr. Li Zhuowu’s Literary Criticism of Journey to the West (Li Zhuowu Xiansheng piping Xiyouji, 李卓吾先生批評西遊記, late 16th-century) by the Ming scholar Li Zhi (李贄, 1527-1602). It’s important to remember that the original novel was published in 1592, which means the images therein are some of the earliest depictions of the characters and episodes based on that freshly published version. The PDF linked below has nearly 200 prints, illustrating everything from Sun Wukong’s discovery of the Water Curtain Cave to the pilgrims’ final attainment of Buddhahood or Sainthood. Here is a sample.
Sun Wukong fighting the heavenly army (larger version). Enhanced slightly for clarity.
The entirety of Mr. Li’s criticism is FAR too large to host on my meager site. The original files are hosted on Shuge.org and are free to download.
For my 50th post, I am excited to host PDF copies of two gorgeously illustrated Journey to the West children’s books produced in Japan during the middle part of the 20th-century.
Son Goku (孫悟空, 1939)
This work was illustrated by Shotaro Honda (本田庄太郎, 1893-1939), a Western style-trained artist closely associated with children’s literature for nearly 30 years. As the title suggests, the book focuses on the first 7 chapters of the novel, from the time of Monkey’s birth to his final imprisonment under Five Elements mountain. Literally every single panel is worthy of framing. The illustrations are bright and vibrant, seemingly jumping from the page. See below for an example.
Monkey in the underworld striking his name from the Book of Life and Death (larger version).
The Illustrated Journey to the West (繪本西遊記, 1950)
This three volume work was illustrated by Mizushima Nio (水島爾保布, 1884-1958). The first volume covers Monkey’s birth to the submission of Sandy, the second covers the Ginseng fruit tree to the battle with Guanyin’s goldfish, and the third covers the Rhino demon to the end of the novel. The dark on light line work reminds one of delicate paper cut artwork brought to life. Here’s a sample.
Here I present a chapter about the worship of the Great Sage from the ethnography Chinese Spirit-Medium Cults in Singapore (1955) by Alan J. A. Elliott. Aspects of the cult are similar to those mentioned in my previous article about the Wanfu Temple (Tainan, Taiwan), while others are different. For instance, body mortification appears to be a normal aspect of the Spirit Medium’s process. The chapter contains images of mediums with skewers through their cheeks, for example. Mortification in Wanfu is only on special occasions. For instance, here is a video where Wanfu’s spirit medium draws blood by lightly pummeling himself with spiked clubs. This took place during the “opening doors” ceremony when the temple was reopened after renovations were completed in 2014.
The pdf was put together quickly to aid a friend in need of research material. It is comprised of quick smartphone photos. I currently do not have access to a scanner.
This has been posted for educational purposes. No copyright infringement is intended.
Elliott, A. J. (1990). Chinese spirit-medium cults in Singapore. London: The Athlone Press. (Original work published 1955)