The novels Journey to the West(1592) and Investiture of the Gods (1620) are good representations of the syncretic pantheon from Chinese Folk Religion. The number of Buddhas, sages, gods, immortals, spirits, guardians (etc.) revered by people of Chinese descent is enormous, and new figures are being added to the list even to this day. Needless to say, laymen and researchers who visit temples and wish to correctly identify a particular deity need a resource with images, names, and listed attributes. Luckily there is one such source. Keith Stevens (1926-2015), a veteran of the British Army and Foreign and Commonwealth Office, traveled East and Southeast Asia for 40 years collecting information on the folk pantheon. He produced an invaluable monograph titled Chinese Gods: The Unseen World of Spirits and Demons (1997). The book is unfortunately out of print and available copies are expensive to buy. So I am pleased to host a PDF of this wonderful work on my site.
The scan was produced with an overhead document camera. The glossy pages made scanning somewhat difficult. I had to use a soft, indirect light source. Therefore, not all pages are crisp due to the low light levels. The original file was quite large at 520 mb. I compressed it to a smaller file. I can provide the larger file upon request.
Dust Jacket Description
China is a land full of gods and goddesses, ranging from the Creators of the World to Worthies local to only one or two villages.
This book introduces the reader to the most important figures of Chinese folk history, and those of Buddhism, Taoism and Confucianism.
Intensely pragmatic in their religion, Chinese people hold all gods in reverence, but it is only the ones who answer prayers with concrete results that are exceptionally praised. Many gods have particular specialities, for instance, there are different Wealth Gods for success in business and for gambling. There are also individual gods for each trade, from those for removal men in Hong Kong to students at Beijing University.
In addition, there are the City Gods and Kitchen Gods, the Earth Gods who protect a specific piece of land, and myriad spirits who protect wells, mountains or bridges, distribute rain or snow, control flooding or protect humanity from disease and epidemics.
Keith Stevens has spent a lifetime researching the subject, travelling extensively in China, Taiwan and throughout South-East Asia. He has gathered information from hundreds of temple keepers, god-carvers and religious specialists and collected details of images and their stories – providing glimpses into the sometimes little-known folk history of China. The author also provides pointers on how to identify images, together with invaluable background information including chronology of Chinese history, a map of the area covered, a glossary and detailed index with the names of deities in Chinese characters.
This has been posted for educational purposes. No malicious copyright infringement is intended. If you like the digital version, please support the official release.
Stevens, K. G. (1997). Chinese Gods: The Unseen World of Spirits and Demons. London: Collins & Brown.
I recently learned about an interesting website called the Book of Xian and Shen (BOXS), which catalogs information and pictures for Chinese gods from all over the world. There are currently 2,000 listings and counting.
It is based on the work of religious scholar Keith Stevens (d. 2016), who wrote the amazing Chinese Gods: The Unseen Worlds of Spirits and Demons(Collins & Brown, 1997) (fig. 1). I recently volunteered to help the project. So far, I’ve written two articles (see reference no. W1001 and W1011) and updated two other existing listings with information and pictures (see the bottom of W8620 and W9305).
Due to the great number of listings, there are no direct links. Instead, the site has adopted a somewhat confusing (but necessary) cataloging system based around reference numbers, pinyin, Mandarin, and Wade-Giles. However, it’s easy to use once you get used to it. For example, if you were going to search for Sanqing, the “Three Pure Ones,” using, say, Pinyin, I recommend first getting the reference number (RefNo).
Deities —> Tabular Listing of Xian Shen Deities —> Field: Pinyin —> Type: Contains —> Value: San qing (you may have to play around with the spacing like I did here) —> Filter —> Then look for the correct listing (since other listings mentioning them might appear in the list) —> ☰ —> copy the “RefNo”, in this case W5540 (fig. 2) —> Deities —> Deities Page with Full Listing Side Bar —> Field: RefNo —> Type: Contains —> Value: W5540 —> Filter (fig. 3) —> The listing (fig. 4)
If you know the Mandarin or Wade-Giles for the deity you are looking for, the process would be similar. You would just need to change the field to “Mandarin” or “Wade-Giles”. You could just jump to “Deities Page with Full Listing Side Bar” to search using pinyin, mandarin, and Wade-Giles, but it’s been my experience that a different listing will pop up first based on a higher RefNo or Romanized spelling. First finding the reference number seems to be the easiest method for me.
I can’t recommend this website enough. New gods, as well as new stories or beliefs associated with more established deities, are appearing all the time, so it is very important to catalog everything as soon as new information becomes available. If you would like to volunteer in some way, please contact Ronni Pinsler using the “contact” form on the BOXS website.
An analysis of historical, transcultural, and transmedia adaptation, Transforming Monkey: Adaptation and Representation of a Chinese Epic examines the ever-changing image of Sun Wukong (aka Monkey, or the Monkey King), in literature and popular culture both in China and the United States. A protean protagonist of the sixteenth century novel Journey to the West (Xiyou ji), the Monkey King’s image has been adapted in distinctive ways for the representation of various social entities, including China as a newly founded nation state, the younger generation of Chinese during the postsocialist period, and the representation of the Chinese and Chinese American as a social “other” in American popular culture. The juxtaposition of various manifestations of the same character in the book present the adaptation history of Monkey as a masquerade, enabling readers to observe not only the masks, but also the mask-wearers, as well as underlying factors such as literary and political history, state ideologies, market economies, issues of race and ethnicity, and politics of representation and cross-cultural translation Transforming Monkey demonstrates the social and political impact of adaptations through the hands of its users while charting the changes to the image of Sun Wukong in modern history and his participation in the construction and representation of Chinese identity. The first manuscript focusing on the transformations of the Monkey King image and the meanings this image carries, Transforming Monkey argues for the importance of adaptations as an indivisible part of the classical work, and as a revealing window to examine history, culture, and the world.
The 2018 film Monkey King 3 (Xiyouji: Nu er guo, 西遊記·女兒國; lit: “Journey to the West: Woman Kingdom”) sees the pilgrims enter a magic portal to discover a hidden land peopled entirely by women. At one point, Tripitaka jumps into a river to retrieve the scattered words of a sentient piece of paper with information revealing how they can escape this female land; and in Sha Wujing’s attempt to save him, both inadvertently swallow water. The resulting splashes also enter the mouth of Zhu Bajie sleeping nearby. Sometime later, all three pilgrims discover that they are pregnant due to drinking from the river (fig. 1-3). The queen of the Woman Kingdom sends Sun Wukong to retrieve magic water to abort the births from a cross-dressing immortal. However, upon his return, Monkey learns that they have decided to keep their babies. Despite this, he uses fixing magic to freeze them in place and gives them the water so that nothing will keep the pilgrims from their quest.
This event from the movie is a very loose adaptation of chapter 53 of Journey to the West (1592). In this article, I describe the chapter and suggest that it is based on a story from Hindu religious literature in which an ancient king becomes pregnant from drinking ritual water. I will show that the version appearing in the Mahabharata (4th-c. BCE to 4th-c. CE) likely influenced Journey to the West as other events from the Hindu epic appear in the Chinese novel. I will also show that an early Gupta period list of Mahabharata parvas (books) discovered in Xinjiang, China names the parva containing the king’s story, suggesting the tale may have been present in the Middle Kingdom centuries prior to Journey to the West.
Fig. 1 – The Monkey King 3 movie poster showing a pregnant Tripitaka and the Woman Kingdom queen (larger version). Fig. 2 – The Zhu Bajie variant (larger version). Fig. 3 – The (beardless) Sha Wujing variant (larger version).
1. Episode from the novel
After the defeat of the Rhinoceros demon, the pilgrims continue their journey to the west by taking a river ferry. Upon reaching the other side, Tripitaka takes note of the clear water and asks Zhu Bajie to fetch him a bowl full. Both drink from the river, but a short time later they experience horrible abdominal pain and their stomachs swell as if something was growing inside. They seek help from an old woman at a nearby inn, but she simply laughs and calls her friends to come see the spectacle. Her jovial attitude changes, however, once an enraged Wukong grabs hold and offers to spare her life in exchange for some hot water to calm their stomachs. But she explains it won’t help, for they have drunk from the “Child-and-Mother River” (Zimu he,子母河) in the Woman Kingdom of Western Liang (Xiliang nuguo, 西梁女國), where the sole female inhabitants, according to custom, drink the water to become pregnant upon reaching their 20th year. After hearing the news, both Tripitaka and Bajie panic. Monkey and Sha Wujing take the opportunity to tease Bajie, frightening him with the possibility of a painful, unnatural birth or some natal sickness that would threaten the baby.  When asked for a cure, the old woman reveals that the only way to end the pregnancy is to bribe the True Immortal Compliant (Ruyi zhen xian, 如意真仙) (fig. 4), who lords over the Abortion Spring (Luo tai quan, 落胎泉) in the Abbey of Immortal Assembly (Ju xian an, 聚仙庵), formerly known as the Child Destruction Cave (Po er dong, 破兒洞), on the Male-Undoing Mountain (Jie yang shan, 解陽山). Wukong travels to the mountain but is forced to fight when the immortal, the Bull Demon King’s brother, attacks him to avenge Red Boy’s subjugation by Guanyin. Though weaker than Monkey, the immortal’s weapon, an “As-you-wish” golden hook (Ruyi jin gouzi, 如意金鉤子), proves hard to ward off while trying to retrieve the needed water. Wukong ultimately resorts to trickery by luring his foe into battle while Wujing obtains the water. In the end, the immortal is defeated but shown mercy, and the unwanted pregnancies are aborted, being dissolved and passed as fleshy lumps in bowel movements (Wu & Yu, 2012, pp. 31-46). 
Fig. 4 – A drawing of the True Immortal Compliant holding his golden hook as he sits next to a well marked “Abortion Spring” (larger version). Artist unknown. The weapon is here depicted as a hooked sword. Bribes of silk, livestock, and alcohol can be seen at the immortal’s feet.
2.1. Hindu religious literature
This episode shares similarities with a story about the ancient Indian King Yuvanasva (a.k.a. Yuvanashva/Yuvanaswa) (fig. 5) who becomes pregnant from drinking ritual water. The tale is well known, appearing in Hindu religious texts like the Mahabharata (4th-c. BCE to 4th-c. CE), the Vishnu Purana (400 BCE to 900 CE) and the Bhagavata Purana (8th to 10th-c. CE).  The version appearing in the Vana Parva (3rd book) of the Mahabharata reads:
Lomasa said, ‘Hear with attention, O king! how the name of Mandhata belonging to that monarch of mighty soul hath come to be celebrated throughout all the worlds. Yuvanaswa, the ruler of the earth, was sprung from Ikshvaku‘s race. That protector of the earth performed many sacrificial rites noted for magnificent gifts. And the most excellent of all virtuous men performed a thousand times the ceremony of sacrificing a horse. And he also performed other sacrifices of the highest order, wherein he made abundant gifts. But that saintly king had no son. And he of mighty soul and rigid vows made over to his ministers the duties of the state, and became a constant resident of the woods. And he of cultured soul devoted himself to the pursuits enjoined in the sacred writ. And once upon a time, that protector of men, O king! had observed a fast. And he was suffering from the pangs of hunger and his inner soul seemed parched with thirst. And (in this state) he entered the hermitage of Bhrigu. On that very night, O king of kings! the great saint who was the delight of Bhrigu’s race, had officiated in a religious ceremony, with the object that a son might be born to Saudyumni [“Son of Sudyumna”, i.e. Yuvanasva]. O king of kings! at the spot stood a large jar filled with water, consecrated with the recitation of sacred hymns, and which had been previously deposited there. And the water was endued with the virtue that the wife of Saudyumni would by drinking the same, bring forth a god-like son. Those mighty saints had deposited the jar on the altar and had gone to sleep, having been fatigued by keeping up the night. And as Saudyumni passed them by, his palate was dry, and he was suffering greatly from thirst. And the king was very much in need of water to drink. And he entered that hermitage and asked for drink. And becoming fatigued, he cried in feeble voice, proceeding from a parched throat, which resembled the weak inarticulate utterance of a bird. And his voice reached nobody’s ears. Then the king beheld the jar filled with water. And he quickly ran towards it, and having drunk the water, put the jar down. And as the water was cool, and as the king had been suffering greatly from thirst, the draught of water relieved the sagacious monarch and appeased his thirst. Then those saints together with him of ascetic wealth, awoke from sleep; and all of them observed that the water of the jar had gone. Thereupon they met together and began to enquire as to who might have done it. Then Yuvanaswa truthfully admitted that it was his act. Then the revered son of Bhrigu spoke unto him, saying. ‘It was not proper. This water had an occult virtue infused into it, and had been placed there with the object that a son might be born to thee. Having performed severe austerities, I infused the virtue of my religious acts in this water, that a son might be born to thee. O saintly king of mighty valour and physical strength! A son would have been born to thee of exceeding strength and valour, and strengthened by austerities, and who would have sent by his bravery even Indra to the abode of the god of death. It was in this manner, O king! that this water had been prepared by me. By drinking this water, O king, thou hast done what was not at all right. But it is impossible now for us to turn back the accident which hath happened. Surely what thou hast done must have been the fiat of Fate. Since thou, O great king, being a thirst hast drunk water prepared with sacred hymns, and filled with the virtue of my religious labours, thou must bring forth out of thy own body a son of the character described above. To that end we shall perform a sacrifice for thee, of wonderful effect so that, valorous as thou art, thou wilt bring forth a son equal to Indra. Nor with thou experience any trouble on account of the labour pains.’ Then when one hundred years had passed away, a son shining as the sun pierced the left side of the king endowed with a mighty soul, and came forth. And the son was possessed of mighty strength. Nor did Yuvanaswa die—which itself was strange. Then Indra of mighty strength came to pay him a visit. And the deities enquired of the great Indra, ‘What is to be sucked by this boy?’ Then Indra introduced his own forefinger into his mouth. And when the wielder of the thunderbolt said, ‘He will suck me,’ the dwellers of heaven together with Indra christened the boy Mandhata, (literally, Me he shall suck). Then the boy having tasted the forefinger extended by Indra, became possessed of mighty strength, and he grew thirteen cubits, O king. And O great king! the whole of sacred learning together with the holy science of arms, was acquired by that masterful boy, who gained all that knowledge by the simple and unassisted power of his thought. And all at once, the bow celebrated under the name of Ajagava and a number of shafts made of horn, together with an impenetrable coat of mail, came to his possession on the very same day, O scion of Bharata‘s race! And he was placed on the throne by Indra himself and he conquered the three worlds in a righteous way; as Vishnu did by his three strides (Roy, 1884, pp. 382-384).
Both events involve men who quench their thirst with water, not realizing that it has the magic power to bestow pregnancy. Tripitaka and Bajie drink from a river which is specifically used by the inhabitants of the Woman Kingdom to reproduce, while King Yuvanasva drinks ritual water meant to give his wife a son. Additionally, both books state drinking the water is inappropriate, followed by a description of its child-bestowing properties. Journey to the West reads: “That water your master drank is not the best, for the river is called Child-and-Mother River … Only after reaching her twentieth year would someone from this region dare go and drink that river’s water, for she would feel the pain of conception soon after she took a drink” (Wu, & Yu, 2012, p. 39). The Mahabharata reads: “Then the revered son of Bhrigu spoke unto him, saying. ‘It was not proper. This water had an occult virtue infused into it, and had been placed there with the object that a son might be born to thee’” (Roy, 1884, pp. 382-384).
Fig. 5 – King Yuvanasva (center) holding the vessel of ritual water. From the cover of The Pregnant King (2008) by Devdutt Pattanaik (larger version). The book is a reimagining of the king’s story.
2.2. Mahabharata elements in Journey to the West
The possibility of King Yuvanasva’s story influencing Journey to the West is quite high as other events from the Mahabharata are known to appear in the novel. For example, Subbaraman (2002) reveals striking similarities between an event from the Adi Parva (1st book) and chapters 47 to 48 of the Chinese classic. In the Mahabharata, the Pandava brothers and their mother Kunti escape assassination and disguise themselves as Brahmins (Hindu priests) traveling the road. They eventually seek shelter in a village plagued by the rakshasaBaka, who offers safety from foreign invaders in exchange for rice, livestock, and a human sacrifice. Those who try to defy this fate risk seeing their entire family eaten along with themselves. The Brahmin home in which the Pandavas stay has been chosen for that year’s sacrifice. Kunti instead sends her son Bhima, the most powerful of the brothers, in place of the householder’s son and daughter. In the end, the warrior kills Baka with his mighty strength. In Journey to the West, the pilgrims (Buddhist monks) stop for lodging in a village afflicted by the demon Great King of Miraculous Power (Ling gan dawang, 靈感大王), who sends clouds and rain in exchange for offerings of livestock and sacrifices of virgin boys and girls. It is impossible to defy this fate as he has memorized the personal details for every inhabitant. The Buddhist home in which the group stays has been chosen for the sacrifice. Wukong and Bajie instead take the place of the respective son and daughter (fig. 6). In the end, the Great King is defeated with the help of Guanyin (Subbaraman, 2002, pp. 11-18).
Furthermore, my own research shows that the tale of Garuda from the Mahabharata influenced the Peng of Ten Thousand Cloudy Miles (Yuncheng wanli peng, 雲程萬里鹏), an ancient demon king and spiritual uncle of the Buddha appearing in chapters 74 to 77 of Journey to the West.
Interestingly, the earliest known list of Mahabharata parvas and sub-parvas was discovered in Kizil in what is now Xinjiang, China. This list appears in the Spitzer Manuscript (c. 200-300 CE), a Hindo-Buddhist philosophical palm-leaf manuscript written in Sanskrit. Schlingloff (1969) compares the list with the known books of the completed epic (fig. 7 and 8), noting the absence of some parvas, which indicates that the Mahabharata was still in a state of development at the time the list was compiled. But it’s important to note that the Vana Parva (a.k.a. Aranya Parva/Aranyaka Parva), the book containing the story of King Yuvanasva, is named in the manuscript (Schlingloff, 1969, p. 336). This suggests the story of the monarch’s water-induced pregnancy may have been present in China centuries prior to Journey to the West.
Fig. 7 – Part 1 of a diagram comparing the 100 sub-parvas and 18 parvas of the completed Mahabharata and the Spitzer Manuscript list (larger version). Take note of the highlighted words showing the inclusion of Vana Parva, here called “Aranyakam”. Fig. 8 – Part 2 of the diagram (larger version). From Schlingloff, 1969, pp. 336-337.
Chapter 53 tells how Tripitaka and Zhu Bajie become pregnant after drinking river water used by the inhabitants of the Woman Kingdom to reproduce. This is similar to a story from Hindu religious literature in which King Yuvanasva becomes pregnant after drinking ritual water meant for his wife. Journey to the West is known to include story elements from the Mahabharata, which means the version of the monarch’s tale from the Varna Parva (3rd book) likely influenced the Chinese novel. The Varna Parva is named in an early Gupta period list of Mahabharata parvas discovered in what is now Xinjiang, China. This suggests the story may have been present in the Middle Kingdom centuries prior to Journey to the West.
1) For example, Wukong tells Bajie: “When the time comes, you may have a gaping hole at your armpit and the baby will crawl out” (Wu, & Yu, 2012, p. 35). This likely references ancient Chinese stories of sage-kings splitting the chest, back, or sides of their mothers upon birth, just like Yu the Great and the historical Buddha.
2) I have slightly modified the translation of names in Wu and Yu (2012).
3) See here for the version appearing in the Vishnu Purana. See here for the Bhagavata Purana.
Roy, P. C. (1884). The Mahabharata of Krishna-Dwaipayana Vyasa, Translated Into English Prose: Vana Parva. Calcutta: Bharata Press.
Schlingloff, D. (1969). The Oldest Extant Parvan-List of the Mahābhārata. Journal of the American Oriental Society,89(2), 334-338. doi:10.2307/596517
From time to time I like to post a fun blog not directly related to (though sometimes informed by) my research. Past examples can be seen here, here, and here. Regular articles will resume after this entry.
“The Epidemic Prevention Conference” (防疫大會) is a humorous COVID-19-related short story that has been circulating in Taiwan. It gets longer and longer as people add new details. I wanted to share it because it mentions many figures from Journey to the West, including Xuanzang and Sun Wukong. I’ve added notes at the bottom to explain the cultural context of particular statements.
The Anti-Epidemic Conference was held in the celestial court. The Jade Emperor was worried when he discovered many seats were vacant, and so he asked the gods:
The gods replied: “He and King Kṣitigarbha are looking for land with good fengshui,  so he has no time to come!
The original Chinese:
眾神回答: 他有旅遊史, 被居家檢疫，不能來…
為何地藏王菩薩也沒來？ 眾神回答 ：死亡人數超飆 無暇前來！
1) At the time this story first started circulating, the Taiwanese government was providing each citizen with three masks a week. This number has since then increased to nine (at least the last time I picked up mine).