Sun Wukong’s Curlicue Style Headband

My previous article on the origin of Sun Wukong’s golden fillet describes how various forms of media portray him wearing three different styles: 1) a band with blunt ends that meet in the middle of the forehead and curl upwards like scowling eyebrows; 2) a band adorned with an upturned crescent moon shape in the center; and 3) a simple band devoid of decoration (fig. 1). Here, I want to speculate on the origin of the first style, what I call the “curlicue headband”.

Fig. 1 – (Left) Style 1 – From the comedy A Chinese Odyssey Part Two: Cinderella (1995). (Center) Style 2 – From the famous 1986 TV show. (Right) Style 3 – From the 2011 TV show (larger version).

I. The Kaiyuan Temple carving

The oldest example of Sun Wukong wearing the curlicue style headband that I am aware of is a nearly life size stone carving from the Western pagoda of Kaiyuan Temple erected in 1237 CE. He is depicted as a muscular, monkey-headed warrior wearing a circlet, earrings, bracelets, a rosary, arm bangles, and anklets (all prescribed ritual items), as well as a monk’s robe and sandals. He wields a broadsword in one hand, while the other thumbs the rosary at his chest. At his waist hangs a calabash gourd and a sutra scroll (fig. 2). Behind his left shoulder can be seen Xuanzang (a.k.a. Tripitaka) ascending to heaven on a cloud, having won a place in paradise thanks to the protection of our hero. In short, Wukong is portrayed as a guardian deity. The significance of this will become clear below.

The carving’s headband has a gentle double curlicue topped with a wedge shape (fig. 3). This design appears in Daoist art from the same period.

Fig. 2 – The Kaiyuan Temple pagoda carving (1237) (larger version). Fig. 3 – Detail of the headband (larger version).

II. Ink Treasure of Wu Daozi

The Ink Treasure of Wu Daozi, (Daozi mobao, 道子墨寶) is a collection of 50 ink drawings of the Daoist pantheon attributed to the noted 8th-century artist Wu Daozi but likely produced during the 13th-century. It features many protector/wrathful deities wearing body adornments with this curlicue pattern (with or without the added wedge). There are too many examples to post, so I will choose just three (Fig. 4⁠–⁠9). Please note that, with the exception of the headband and rosary, these figures are wearing the same esoteric ritual items as Monkey (i.e. earrings, bracelets, arm bangles, and anklets).

This shows a clear connection between body adornments with the curlicue pattern and guardian deities.

Fig. 4 – The esoteric protector deity Marshal of Heavenly Reeds, a.k.a. Zhu Bajie’s previous incarnation (larger version). Fig. 5 – Detail of the anklets on his feet (larger version). Note that Heavenly Reed’s necklace also features the curlicue pattern. Fig. 6 – A demonic guardian detaining a soul undergoing judgement in hell (larger version). Fig. 7 – Detail of the bangles on his arms (larger version). Fig. 8 – One of Lord Erlang‘s demonic soldiers helping to clear animal spirits (in this case a turtle) from a mountain river (larger version). Fig. 9 – Detail of his ornate headband with spherical elements, giving it a floral quality (larger version). The images have been enhanced slightly for clarity.

III. Possible origin of the pattern

The Ink Treasure of Wu Daozi shows several generals, officials, and guardians wearing headgear with lingzhi mushrooms (靈芝) (fig. 10⁠–⁠13), a real world fungi shaped like a rounded heart with a lacquered reddish-brown appearance (fig. 14). Also known as ruyi (如意, “as-you-wish”),—yes, the same as Wukong’s staff—the mushroom is associated with immortality and magic wish fulfillment in Buddho-Daoist culture. The ruyi pattern (ruyi wen, 如意紋) is a common motif in Chinese art, lining vases, topping S-shaped scepters, appearing as flourishes on traditional style rooftops, repeating endlessly on extravagant silken textiles, etc. (fig. 15⁠–⁠17). It has a familiar double curlicue swirl that reminds one of Monkey’s headband (fig. 18).

Given the fungi’s high standing in religious culture, I could see the lingzhi/ruyi‘s curlicue pattern being associated with the ritual garb of guardian deities since they are the front line of defense against evil influences.

Fig. 10 – A sword bearer (larger version). Fig. 11 – Lord Erlang overseeing his demonic soldiers clearing the mountain and river of animal spirits (larger version). Fig. 12 – Detail of his helmet (larger version). Fig. 13 – One of Erlang’s soldiers driving out animal spirits with fire (larger version). Fig. 14 – A lingzhi mushroom (larger version). Fig. 15 – The Bodhisattva Guanyin holding a ruyi scepter (larger version). Fig. 16 – A marvelous Qianlong-era celadon glaze vase with a ruyi shape (larger version). Note the pattern repeating on the lid and base. Image found here. Fig. 17 – The Ruyi Gate in the Forbidden City. Note the Ruyi elements on the roof (larger version here). Fig. 18 – A comparison of a ruyi pattern and Sun Wukong’s golden headband (larger version).

Generals Thousand-Mile Eye and Fair-Wind Ear

Last updated: 04/26/20

After Monkey’s birth from stone in chapter one, two beams of light shoot forth from his eyes, [1] alarming the Jade Emperor in heaven (fig. 1). The cosmic ruler then orders the personification of his eyes and ears, generals Thousand-Mile Eye (Qianliyan, 千里眼) and Fair-Wind Ear (Shunfenger, 順風耳), respectively, to trace the source:

At this command the two captains went out to the gate, and, having looked intently and listened clearly, they returned presently to report, “Your subjects, obeying your command to locate the beams, discovered that they came from the Flower-Fruit Mountain at the border of the small Aolai Country, which lies to the east of the East Pūrvavideha Continent. On this mountain is an immortal stone that has given birth to an egg. Exposed to the wind, it has been transformed into a monkey, who, when bowing to the four quarters, has flashed from his eyes those golden beams that reached the Palace of the Polestar. Now that he is taking some food and drink, the light is about to grow dim.” With compassionate mercy the Jade Emperor declared, “These creatures from the world below are born of the essences of Heaven and Earth, and they need not surprise us” (vol. 1, p. 102).

Monkey Lazer Eyes - small

Fig. 1 – Monkey’s laser eyes. From the Japanese children’s book Son Goku (1939) (larger version). 

I. History

Today, these generals are celebrated as the guardians of Mazu (fig. 2), a popular sea goddess worshiped in Southern China, Macao, and Taiwan. Thousand-Mile Eye is commonly portrayed as a fierce, red warrior scanning the horizon with one hand shielding his eyes (fig. 3), while Fair-Wind Ear is green with one hand to his ear (fig. 4). According to Ruitenbeek (1999), the story of their subjugation is told in a series of circa 1880 mural paintings from the Temple of Divine Mercy (Lingcimiao, 靈慈廟) in Fengting village (楓停), Xianyou district (仙遊), Fujian.

Thousand-Miles Eye (in the murals called Jinxing yan [金星眼], “Venus-eye”), in the disguise of a lovely girl, lures men into a cave, and then dismembers and devours them. [2] When With-the-Wind Ear sees this, he starts a fight with Thousand-Miles Eye, but in the end the two monsters pledge to become sworn brothers. Guanyin, seated on Mount Potala, orders the Dragon’s Daughter to tell Mazu to subdue the monsters. In the first round of the battle, Mazu is forced to retreat. She then implores heavenly warriors to help her, and with their assistance is able to defeat the two monsters. Thereafter, Thousand-Miles Eye and With-the-Wind Ear become her loyal servants. First they help Mazu to fight a man-eating lion, thereafter they subdue the Evil Dragon Monster (p. 316).

Mazu with generals - small

Fig. 2 – Mazu with her generals (larger version). Fig. 3 – A detail of Fair-Wind Ear (larger version). Fig. 4 – A detail of Thousand-Mile Eye (larger version). Original artist unknown.

I am unsure when the generals where first associated with Mazu. They are only alluded to in passing as subjugated planetary spirits in the goddess’ early 17th-century pious novel Record of the Miracles Performed by the Heavenly Princess (Tianfei xiansheng lu, 天妃顯聖錄) (Ruitenbeek, 1999, p. 319). However, it is clear from their appearance in Journey to the West that they were associated with the Jade Emperor during the late 16th-century. [3] This association stretches back to at least the Shaoxing (紹興, 1131–1162) period of Song Emperor Gaozong, for they appear with the cosmic monarch among the rock carvings of the Shimen Mountain Grotto (Shimen shan shiku, 石門山石窟), one of many sites making up the world famous Dazu rock carvings in Sichuan (fig. 5-7). [4]  

Qianliyan and Shunfeng'er with Jade Emperor - Shimen Mountain Grotto - Danzu Rock Carvings - Song Dynasty - For article (small)

Fig. 5 – Song-era statues of generals Fair-Wind Ear (left) and Thousand-Mile Eye (right) guarding the Jade Emperor’s alcove (larger version). From the Shimen Mountain Grotto. Photo originally from this article. Fig. 6 – A detail of Fair-Wind Ear (larger version). Fig. 7 – A detail of Thousand-Mile Eye (larger version). Photos originally from this article

Readers will notice that, apart from being dressed differently, neither statue is striking their characteristic pose. These poses came later and may have been influenced by earlier deities. For example, Nikaido (2011) writes that a Song-era sea god named Zhaobao Qilang (招寶七郎) is sometimes depicted shielding his eyes just like Thousand-Mile Eye, and so he cautiously suggests that, once the deity’s cult waned in popularity and yielded to Mazu, this trait may have been passed on to her general (pp. 89-90). Conversely, the poses could simply be based on postures used by the very sailors who worshiped such gods. After all, keen eyesight and hearing are skills needed to successfully navigate the open ocean.

II. Golden headbands

The generals are normally depicted wearing flowing clothing or open armor to show off their muscular physiques. Apart from their divine sashes, they are commonly shown wearing golden armbands, bracelets, and / or anklets, as well as a tiger skin at the waist. These traits appear to be consistent from all the examples that I’ve seen in Taiwan and Hong Kong. However, the statues in Taiwan stand out the most to me because they are often depicted wearing golden fillets on their heads just like Sun Wukong (fig. 8). This is because these headbands share a common origin.

Qianliyan and Shunfenger religious statues

Fig. 8 – Religious statues of Fair-Wind Ear (left) and Thousand-Mile Eye (right) (larger version). Take note of the headbands. Also refer back to figures 4 and 5. Photo originally found here

I explain in this article that the golden fillet can be traced to a list of prescribed ritual items worn by ancient Buddhist yogins in their worship of Hevajra / Heruka, a wrathful protector deity. These items appear in the 8th-century Hevajra Tantra (Dabei kongzhi jingang dajiao wang yigui jing, 大悲空智金剛大教王儀軌經):

The practitioner should wear divine ear-rings, a circlet around the head, upon each wrist a bracelet, a girdle around his waist, anklets around the ankles, arm ornaments around the upper arms and a garland of bones around the neck. His dress must be of tiger skin and his food the Five Nectars (Farrow & Menon, 2001, pp. 61-62; Cf. Linrothe, 1999, p. 250).

You will notice that all of the items associated with the generals, including the headband, the rings on the arms, wrists, and ankles, and the tiger skin are listed here. This is because wrathful protector deities were often depicted in the same attire as their followers, leading to the fillet becoming a symbol of powerful Buddhist spirits. For instance, the Hevajra Tanta describes Hevajra / Heruka as a wrathful youth wearing such clothing:

Dark blue and like the sun in colour with reddened and extended eyes, his yellow hair twisted upwards, and adorned with the five symbolic adornments,/ the circlet, the ear-rings and necklace, the bracelets and belt. These five symbols are well known for the purificatory power of the Five Buddhas./ He has the form of a sixteen-year-old youth and is clad in a tiger-skin. His gaze is wrathful. In his left hand he holds a vajra-skull, and a khatvahga [staff] likewise in his left, while in his right is a vajra of [a] dark hue… (Linrothe, 1999, p. 256; Cf. Farrow & Menon, 2001, p. 44).

The Hevajra Tantra was translated into Tibetan and Chinese during the 11th-century (Bangdel & Huntington, 2003, p. 455), allowing this iconography to spread eastward. A prime example is the 13th-century Kaiyuan Temple Pagoda carving of Sun Wukong in Fujian. He is depicted with the headband, armbands, bracelets, anklets, and possibly even a tigerskin apron (fig. 9). 

Given the close cultural connection between Fujian and Taiwan, the generals’ depiction with fillets is likely based on previous examples from the southern Chinese province.

Better Kaiyuan Temple Monkey (Zayton-Quanzhou) - small

Fig. 9 – The  Kaiyuan temple pagoda relief (larger version), Quanzhou, Fujian .

It’s interesting to note that Fair-Wind Ear’s statue from Shimen Mountain Grotto in Sichuan has the aforementioned body rings (refer back to fig. 6). His head is unfortunately damaged, though. I would be interested in analyzing similarly dressed guardian figures in the area to see if they wear a fillet.


Update: 04/22/20

Here is a lovely Dutch engraving of a Mazu temple from a 17th-century book by Olfert Dapper (fig. 10). The generals can be seen standing in their characteristic poses to the left (fig. 11) and right (fig. 12) of the main altar stage. Their attire includes the aforementioned body rings (and possibly tiger skin pants) but no headband.

Mazu temple with detials of generals, from Gedenkwaerdig bedryf der Nederlandsche Oost-Indische Maetschappye (1670) - small

Fig. 10 – Engraving from Memorable Mission of the Dutch East India Company up the Coast to China and into the Empire of Taising of China (Gedenkwaerdig bedryf der Nederlandsche Ooste-Indische Maetschappye, op de kuste en in het keizerrijk van Taising of Sina, 1670) (larger version). Image from the Clark Collection. Fig. 11 – A detail of General Thousand-Mile Eye (larger version). Fig. 12 – A detail of General Fair-Wind Ear (larger version).


Update: 04/26/20

The Puji Temple (普濟寺) in Datong district (大同區), Taipei (near my home) includes door god paintings of the two generals (fig. 13-16). They are depicted with bejeweled headbands. These demonstrate the variability of fillet designs. 

Thousand-Mile Eye and Fair-Wind Ear (Puji Temple, Taipei) - For Article - small

Fig. 13 – General Fair-Wind Ear (larger version). Fig. 14 – Detail of his head (larger version). Fig. 15. General Thousand-Mile Eye (larger version). Fig. 16 – Detail of his head (larger version).

Notes:

1) This feat may be based on Daoist mind-training exercises where adepts try to expand their vision to the ends of the earth/cosmos. According to Robinet (1979), one source reads: “Consider that your two eyes radiate a single light which is like liquid fire and as brilliant as the stars; glowing red, it extends for ten thousand miles. The mountains, marshes, rivers, thickets and forests of the four directions are all resplendent with its light” (p. 55). 

2) Wukong states in chapter 27 that he used the same trick to eat humans:

When I was a monster back at the Water-Curtain Cave, I would act like this if I wanted to eat human flesh. I would change myself into gold or silver, a lonely building, a harmless drunk, or a beautiful woman. Anyone feeble-minded enough to be attracted by me I would lure back to the cave. There I would enjoy him as I pleased, by steaming or boiling. If I couldn’t finish him off in one meal, I would dry the leftovers in the sun to keep for rainy days (Wu & Yu, 2012, vol. 2, p. 20).

3) The generals are associated with Huaguang Dadi (華光大帝) in Journey to the South (Nanyouji, 南遊記, 17th-century). They are referred to as Li Lou (離婁) and Shi Kuang (師曠) (Nikaido, 2011, p. 90). They also make an appearance in Investiture of the Gods (Fengshen yanyi, 封神演義, c. 1620). Ruitenbeek (1999) writes:

[T]hey occur, without the context of Mazu, in the guise of the brothers Gao Ming and Gao Jue. In reality, these were a Peach-tree Spirit and a Willow-tree Ogre, who had availed themselves of the divine power of two clay statues of Qianli yan and Shunfeng er in the temple of Xuan Yuan in Qipanshan. Only after these statues were smashed to pieces did they lose their power. They were subsequently transformed into Shenshu and Yulei, better known as the Door Gods (p. 319).

4) See Zhao (n.d.). These carvings are described by Hu (1994). I unfortunately don’t have access to it at the time of this writing.

Sources:

Bangdel, D., & Huntington, J. C. (2003). The circle of bliss: Buddhist meditational art. Chicago, Ill: Serindia Publications.

Farrow, G. W., & Menon, I. (2001). The concealed essence of the Hevajra Tantra: With the commentary Yogaratnamālā. Delhi: Motilal Banarsidass Publ.

Hu, W. (1994). Sichuan jiaodao fojiao shiku yishu [Taoist and Buddhist Sichuan rock cave art]. Chengdu: Sichuan People’s Publishing.

Linrothe, R. N. (1999). Ruthless compassion: wrathful deities in early Indo-Tibetan esoteric Buddhist art. Boston, Mass: Shambhala.

Nikaido, Y. (2011). The transformation of gods in Chinese popular religion: The examples of Huaguang dadi and Zhaobao Qilang. A Selection of Essays on Oriental Studies of the Institute for Cultural Interaction Studies. Osaka: Kansai University, 85-92.

Robinet, I. (1979). Metamorphosis and deliverance from the corpse in Taoism. History of Religions, 19(1), 37-70.

Ruitenbeek, K. (1999). Mazu, the patroness of sailors, in Chinese pictorial art. Artibus Asia 58(3/4). 281-329. Retrieved from https://www.jstor.org/stable/3250021

Wu, C., & Yu, A. C. (2012). The journey to the West: Vol. 1-4. Chicago, Illinois: University of Chicago Press.

Zhao, W. (n.d.). Yuhuang dadi jianglin Shimenshan [The Jade Emperor Descends to Shimen Mountain].  Retrieved April 21, 2020, from https://chiculture.org.hk/tc/china-five-thousand-years/622

Archive #15 – Sun Wukong and Chinese Medicine

In my previous article, I noted medicine was among the skills acquired by Monkey while training under the Buddho-Daoist sage, Master Subhuti. In chapter 69, Monkey works to diagnose the long-standing malady of the Scarlet-Purple Kingdom emperor. But due to the immortal’s monstrous appearance, Sun is forced to analyze the ruler from afar, using three magic hairs-turned-golden strings to measure the vibrations of the pulse from three locations of each forearm. He deduces the illness is caused by fear and anxiety over the loss of the monarch’s queen, who had been kidnapped by a demon. Monkey then concocts three pills from a secret recipe and administers the elixir with dragon king saliva. The medicine causes the emperor to pass an obstruction in his bowels, thus restoring the natural qi flow in his body and curing him of his sickness.

Monkey analyzes the Emperor's Pulse (from Mr. Li Zhouwu's Lit. Criticism) - small

Fig. 1 – Monkey uses golden threads to analyze the emperor’s pulse (larger version). From Mr. Li Zhuowu’s Literary Criticism of Journey to the West (late 16th-century).

I. Analyzing the pulse

We were telling you about the Great Sage Sun, who went with the palace attendant to the interior division of the royal palace. He stood still only after he had reached the door of the royal bedchamber. Then he told the attendant to take the three golden threads inside along with the instruction: “Ask one of the palace ladies or eunuchs to tie these three threads to the inch, the pass, and the foot sections of His Majesty’s left hand where the radial pulse are felt. Then pass the other ends of the threads out to me through the window shutters” [fig. 1].

The attendant followed his instruction. The king was asked to sit up on the dragon bed, while the three sections of his pulse were tied by the golden threads, and their other ends were then passed out to Pilgrim. Using the thumb and the index finger of his right hand to pick up one of the threads, Pilgrim first examined the pulse of the inch section; next, he used his middle finger and his thumb to pick up the second thread and examine the pulse of the pass section; finally, he used the thumb and his fourth finger to pick up the third thread and examine the pulse of the foot section.

Thereafter Pilgrim made his own breathing regular and proceeded to determine which of the Four Heteropathic Pneumatics, the Five Stases, the Seven External Images of the Pulse, the Eight Internal Images of the Pulse, and the Nine Pulse Indications were present. [1] His pressure on the threads went from light to medium to heavy, and from heavy to medium to light, until he could clearly perceive whether the condition of the patient was repletion or depletion of energy and its cause. Then he made the request that the threads be untied from the king’s left wrist and be attached as before to the positions on his right wrist. Using now the fingers on his left hand, he then examined the pulse on the right wrist section by section. When he had completed his examination, he shook his body once and retrieved his hairs (Wu & Yu, 2012, p. 270).

Baring the strings, Monkey’s method of reading the pulse aligns with real Chinese medicinal practice. The area of the forearm analyzed by traditional Chinese doctors is known as Cunkou (寸口, the “inch opening”), and this is broken up into the three spots Cun (寸, “inch”), Guan (關, “pass”), and Chi (尺, “foot”) (fig. 2). The mirrored spots on each arm are believed to correspond to specific internal organs. For example, the Cun spot (nearest the wrist) on the right hand corresponds to the lung, while that of the left hand corresponds to the heart (Liao, 2011, pp. 55-56). Therefore, analyzing the pulse at these spots is believed to reveal the health of the corresponding organs.

TCM hand chart

Fig. 2 – The spots analyzed during pulse diagnosis. Picture originally found here.

II. The Elixir of Black Gold and its historical origins

Wukong selects his ingredients from among 808 requested substances in order to keep the recipe a secret from the foreign kingdom’s doctors. It is made from an ounce of powderizedahuang (大黃), which is said to “loosen phlegm and facilitate respiration [and] sweep out the chill and heat congealed in one’s stomach” (Wu & Yu, 2012, pp. 273-274); an ounce of shelled, powerderized badou (巴豆), which is said to “break up congestion and drain the intestines [and] take care of swellings at the heart and dropsy in the abdomen (Wu & Yu, 2012, p. 274); half a flask of “‘Hundred-Grass Frost” (baicao shuang, 百草霜), or frying pan soot, which is said to “soothe a hundred ailments” (Wu & Yu, 2012, p. 274); and half a flask of dragon (horse) urine, which is said to “cure any kind of disease a human may have when it is ingested” (Wu & Yu, 2012, p. 274). The resulting paste is rolled into three pills and presented to the emperor as the “Elixir of Black Gold” (Wujin dan, 烏金丹) (video 1) (Wu & Yu, 2012, p. 276).

Video 1 – Episode 20 of the 1986 Journey to the West series portrays this story. See minute 19:19 for the preparation of the Elixir of Black Gold.

Andrew Schonebaum’s (2016) fascinating book Novel Medicine: Healing, Literature, and Popular Knowledge in Early Modern China explains the historical significance of the real world ingredients used in this elixir. He introduces the first two ingredients to us by way of their anthropomorphization as Badou Dahuang, the ruler of the fictional Hujiao (胡椒, black pepper) kingdom from the vernacular novel Annals of Herbs and Trees (Caomu chunqiu yanyi, 草木春秋演義, c. 17th/18th-century), a work that gives human form to Chinese medicines, pitting armies of mortal, immortal, and demonic characters/remedies against one another. Badou is depicted as having the mandate of heaven (the right to rule) in his own country but wanting to invade the Han empire. This dual nature can be explained by the properties of the ingredients making up his name. Schonebaum (2016) writes:

[B]adou (croton) and dahuang (rhubarb), are two of the most common drugs in Chinese medicine. Badou is toxic and a strong purgative, and it was used to treat stagnation in the viscera and bowels, as well as to facilitate urination, eliminate malignant flesh, and purge vicious agents such as invading ghosts or worms. Dahuang is nontoxic and is sometimes referred to by the name “military general” because “the drug pushes away the old and brings in the new, like a military general putting down a riot and bringing peace” (pp. 99-100).

Regarding the “Elixir of Black Gold,” Schonebaum (2016) explains “black gold” was the name of a common prescription and that badou and dahuang were part of its core, while other ingredients could be replaced with those of similar properties:

One commentator had never heard of this medicine, saying that it had a strange name, but this only reveals his own highbrow background (or general ignorance), since “black gold” was the name of various prescriptions common among hereditary doctors. In fact, it was mentioned in the Systematic Materia Medica repeatedly, and Xu Dachun recommends it in Medical Cases of Huixi, so it was not exclusively the purview of nonelite healers.

“Black gold pills” (wujin wan) was a name and a concoction similar to “elixir surpassing [the value of] gold” (shengjin dan) and “black spirit pills” (heishen wan). All of them were core formulas that could be modified in their effects by ingesting them with different liquids. These “black gold” medicines, along with the likes of “the prescription offering Guanyin’s all-encompassing help” (Guanyin puji fang) and “pills prepared with old ink” (gumo wan), treated a wide variety of ailments (in one medical manuscript, twenty-nine, forty, and seventy-one ailments, respectively), and were extremely common formula in the Qing. The “black gold” formulas had at their core the drugs dahuang and badou. One medical manuscript from the Republican period states in its introduction, “Black gold powder [wujin san] cures all ailments, just as the wind bends the grasses. Other names [of this prescription] are ‘pine smoke elixir’ [songyan dan] and ‘black spirit pills’ [heishen wan]. It cures thousands of illnesses, just as the sun melts the frost.”

Black gold pills (wan), powder (san), paste (gao), and elixir (dan) were commonly employed to cure gynecological issues. A prescription named “black gold powder” was first recorded in the Song work A Spring of Recipes in the Magic Park (Lingyuan fangquan) and was followed by references in the Southern Song prescription collection “Complete Collection of Effective Prescriptions for Women” (Furen daquan liangfang, 1237), Formulas for Universal Benefit (Puji fang, 1390), and other works. Over the centuries, numerous formulas, each with different ingredients, became known under the names “black gold powder,” “black gold pills,” and “black gold elixir.” The three designations of this formula result from the use of pitch (mo), a vernacular name for which is the “black gold” of these prescriptions.

Monkey’s prescription reflects a historical reality, namely that the advent of the imperial pharmacy (huimin yaoju) in the Song required doctors who had previously relied on simple medicines with one or two ingredients to employ formulas with numerous substances whose composition followed theories of systematic correspondences. From this conflict between empirical and theory-based recipes arose a new type of prescription eventually consisting of a nuclear formula that could be adapted to the requirements of a given patient’s disease by omitting or adding individual constituents in accordance with his pathological condition. Monkey is preparing simple, trusted medicine at the core, namely badou and dahuang, and adding to it many exotic, unobtainable ingredients (pp. 103-104).

As noted above, black gold medicines were sometimes used to treat gynecological issues. This makes Monkey’s prescription all the more comical as he had partly attributed the foreign emperor’s ails to a “cessation of the menses” (Wu & Yu, 2012, p. 271), obviously a woman’s problem. Schonebaum (2016) comments: “To understand this aspect of the carnivalesque comedy, or to realize that it was a mistake in the incorporation of medical materials into the novel, readers would have had to be quite familiar with medicine, at least enough to know that the medicine Monkey is preparing is consistent with his diagnosis” (p. 104). 

III. Archive link

Chapter three of Novel Medicine (2016) is archived here.

Click to access novel-medicine-healing-literature-and-popular-knowledge-in-early-modern-china-chapter-3-contains-jttw-ch.-68-69-material.pdf

Disclaimer

This book chapter has been posted for educational purposes. No copyright infringement is intended.

Notes:

1) Anthony C. Yu provides explanations for these terms in the end notes of his wonderful translation. See Wu & Yu, 2012, pp. 448-449, notes 3-7.

Sources:

Liao, Y. (2011). Traditional Chinese medicine. Cambridge: Cambridge University Press.

Schonebaum, A. (2016). Novel medicine: Healing, literature, and popular knowledge in early modern China. Seattle : University of Washington Press

Wu, C., & Yu, A. C. (2012). The Journey to the West: Volume 3. Chicago, Illinois: University of Chicago Press.

The Origin of Sun Wukong’s Cloud Somersault

The Monkey King is famous for utilizing a vast arsenal of magic powers to protect the monk Tripitaka on the journey to India, chief among them being immortality, shape-shifting, hair clones, super strength, and flight via the cloud somersault (jindou yun, 筋斗雲). The latter is a powerful skill because it enables him to travel 108,000 li (33,554 mi / 54,000 km), [1] or one and one-third the circumference of our Earth, in a single leap. [2] Perhaps the most famous episode involving the somersault appears in chapter seven when the Buddha bets Wukong that he’ll give the rebellious monkey the throne of heaven if he can leap clear of the Enlightened One’s palm. Sun gleefully accepts, certain of his success: “What a fool this Tathagata is! A single somersault of mine can carry old Monkey one hundred and eight thousand li, yet his palm is not even one foot across. How could I possibly not jump clear of it?” (Wu & Yu, 2012, vol. 1, p. 194). But of course lovers of the novel know how this wager ends, with a desecrated finger and our hero trapped beneath Five Elements Mountain

I. Literary description

While Sun is traditionally portrayed in visual media riding a single cloud (fig. 1), the very name “somersault” points to Monkey leaping from cloud to cloud. And in fact this is demonstrated in chapter 97 when it requires “a series of cloud somersaults” for him to retrieve the soul of an elderly benefactor from the underworld (Wu & Yu, 2012, vol. 4, p. 338). However, the magic skill’s attributes are not always portrayed consistently throughout the novel. For example, it is sometimes shown capable of transporting passengers, such as the “thirty or fifty” of Monkey’s children rescued from captivity in chapter two, thereby implying a single cloud (Wu & Yu, 2012, vol. 1, p. 129). But other times, like in chapter 22, it can’t lift even a single person because the impure nature of mortals renders them “as heavy as the Tai Mountain” (Wu & Yu, 2012, vol. 1, p. 427). Interestingly, the somersault is portrayed as much faster than the clouds of other immortals (see section three below). 

Kubo Son Goku, 18th-c. - small

Fig. 1 – Detail of an 1812 calendar print by Japanese artist Kubo Shunman depicting Son Goku (Sun Wukong) flying on his cloud somersault (larger version). A full size scan of the calendar can be seen here.  

II. Ties to Daoist immortals 

Sun Wukong first learns to perform his cloud somersault in chapter two while studying Daoist cultivation under his first master, the Sage Subhuti:

[T]he Patriarch gave him an oral formula, saying, ‘Make the magic sign, recite the spell, clench your fist tightly, shake your body, and when you jump up, one somersault will carry you one hundred and eight thousand li … Throughout the night … Wukong practiced ardently and mastered the technique of cloud-somersault. From then on, he had complete freedom [xiaoyao, 逍遙], blissfully enjoying his state of long life'” (Wu & Yu, 2012, vol. 1, p. 123). (emphasis mine)

Elements of this passage reference the long tradition of cloud-borne transcendents in Daoist literature. For example, Kirkova (2016) highlights a poem by the first Cao Wei emperor Cao Pi describing the great speed of their travel: “Lightened you’ll soar, mount the floating clouds, / in a blink you’ll travel millions of li” (p. 105). She explains the ability to traverse vast distances in a flash “is a primary sign of the immortals’ mastery over space and time and is an important topos in their hagiographies” (Kirkova, 2016, p. 106). Furthermore, Kirkova (2016) points out the term used to denote their great freedom of movement, xiaoyao (逍遙/消搖), emphasized above, appears in works as old as the Huananzi and Zhuangzi (p. 104).

III. Ties to Chan Buddhist Philosophy

Despite the cloud’s apparent ties to Daoism, it has a strong symbolic connection to Buddhism. For example, the distance that a single somersault covers just so happens to correspond to the expanse separating Tripitaka from the Buddha’s paradise. This fact is revealed in chapter 14 by Guanyin while disguised as an old woman: “The Buddha of the West … lives in the Great Temple of Thunderclap in the territory of India, and the journey there is one hundred and eight thousand li long” (Wu & Yu, 2012, p. 316). Shao (2006) explains the measure is taken directly from the Platform Sutra of Huineng, the sixth patriarch of Chan Buddhism (p. 718). The particular passage reads:

The governor also asked,

I often see clergy and laity invoking Amitabha Buddha in hopes of rebirth in the [Pure Land of the] West. Please explain this to me. Can we attain rebirth there? Please resolve this doubt for me.

The Master said,

Listen clearly, Governor, and I will explain it to you. When the World Honored One was in the city of Sravasti, he spoke of the Western Pure Land as a teaching device. Scripture is clear that “it is not far from here,” but treatises say it is “108,000 li away.” This number refers to the ten evils and eight wrongs in the one’s person. This says it is far away. Saying it is far away is for people of lesser faculties. Saying it is near is for people of better faculties.

[…]

Now I urge you, good friends, to first get rid of the ten evils; that is the equivalent of traveling one hundred thousand li. [3] 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).

As can be seen, the number 108,000 is symbolic of two sets of spiritual hindrances. The “ten evils” (shi’e, 惡) are killing, stealing, sexual misconduct, greed, hatred, delusion, foul language, lying, harsh speech, and slander. The “eight wrongs” (baxie, 八邪) are opposites of the eight fold path (Huineng, Hsuan, & Buddhist Text Translation Society, 2002, p. 183). Ridding oneself of these piecemeal gets you many li closer to paradise. But only those who achieve enlightenment can arrive instantly. This means the cloud somersault can be read as a Chan metaphor for instant enlightenment. After all, Monkey can travel to the Buddha’s heaven in a flash, whereas Tripitaka is fated to journey thousands of miles over many years “before he finds deliverance from the sea of sorrows” (Wu & Yu, 2012, vol. 1, p. 436). This is because, as suggested by Shao (2006), the demons encountered on the journey embody the “ten evils and eight wrongs” that must be defeated before the monk can enter paradise (p. 719).

37e2fc9cebe000bb1c76c73e7ad2963a-d5oas0h

Fig. 2 – Monkey soaring on his cloud. Drawing by Funzee on deviantart (larger version).

This connection to Buddhism may then explain why the novel differentiates Monkey’s somersault (fig. 2) from the clouds of other immortals. As Sun explains in chapter 22: “My cloud somersault is essentially like cloud soaring [jiayun, 駕雲] … the only difference being that I can cover greater distances more rapidly” (Wu & Yu, 2012, vol. 1, p. 427). In light of the Chan evidence, the difference in speed could be read as a further metaphor for the potency of Buddhism over Daoism. 

IV. Other influences?

Going back to the early days of Sun’s flight training, Subhuti observes our hero using an unorthodox method for propelling himself into the sky: jumping. This differs from other immortals, so the Sage teaches him a different method:

The Patriarch said, “When the various immortals want to soar on the clouds, they all rise by stamping their feet. But you’re not like them. When I saw you leave just now, you had to pull yourself up by jumping. What I’ll do now is to teach you the cloud-somersault in accordance with your form” (Wu & Yu, 2012, vol. 1, p. 123).

Zhou (1994) suggests this method is likely based on “the novelist’s personal observation” of trained monkey street performances “in the late Ming marketplace” (fig. 3 and 4) (p. 71). He points to an episode in chapter 28 when Wukong returns home to learn his children are regularly captured to perform tricks in the human world:

Those of us who were caught by the net or the trap would be led away live; they would be taught to skip ropes, to act, to somersault, and to do cartwheels. They would have to … perform every kind of trick to entertain humans (Zhou, 1994, p. 71; Wu & Yu, 2012, vol. 2, p. 31). 

Anyone who has viewed monkeys in a zoo or in the wild knows that they are naturally gifted acrobats. Therefore, Zhou’s proposal is certainly an alluring possibility, one that mixes the naturalistic and historical with Daoist tales of cloud-borne immortals. 

Trained monkeys - pic for blog

Fig. 3 – A Qing-era trainer and his performing monkey (larger version). Original image found here. Fig. 4 – A monkey performer dressed as Sun Wukong (larger version). Original image found here

Scholars favoring a foreign origin for Sun sometimes point to the somersault as evidence for his connection to the Hindu monkey god Hanuman from the epic Ramayana (4th/5th-century BCE). For example, Mi (as cited in Mair, 1989) notes similarities in which Sun and the god propel themselves by leaping:

In typical Chinese legends, the spirits and immortals mount on clouds and ride them; they stand on top of the clouds. Sun Wukong, however is different … Rather, he leaps through the air from a crouching position in the same fashion as Hanuman … This proves Sun Wukong’s supernatural abilities were adopted from Hanuman. (pp. 712-713).

Walker (1998) champions this view by citing a passage from the Ramayana in which Hanuman’s mighty leap across the sea from India to Lanka rips trees away from a mountain:

Hanuman, the foremost of monkeys, without pausing for breath … sprang into the air and, such was the force of his leap, that the trees growing on the mountain, tossing their branches, were sent spinning on every side.

In his rapid flight, Hanuman bore away those trees with their flowering boughs filled with lapwings intoxicated with love … Carried away by the impetus of his tremendous bound, those trees followed in his wake, like an army its leader (p. 10).

However, I’m inclined to believe any similarities in propulsion are simply the product of common behavioral traits among monkeys (refer back to my statement above about their gift for acrobatics). If Wukong’s jumping is indeed based on the somersaulting monkeys of vaudevillian street performances in China, then Hanuman’s jumping prowess no doubt has a real world counterpart in India. A prime example is the Gray Langur, which is capable of spectacular leaps (video 1). 

Video 1 – A Langur takes a mighty jump. Watch from minute 0:43.

Given the somersault’s symbolic connection to Chan Buddhism, it’s possible Monkey’s jumping has ties to the religion as well. Like immortals, Buddhist saints are also portrayed in Chinese literature as having the power of flight. One example is Maudgalyayana (Ch: Mulian, 目連), a disciple of the Buddha, who is famous for appearing in a late 9th to early 10th-century Bianwen (變文) text in which he travels to the underworld to release his mother from karmic torment (fig. 5). One passage from the tale reads: 

Maudgalyayana awoke from abstract meditation,
Then swiftly exercised his supernatural power;
His coming was quick as a thunderclap,
His going seemed like a gust of wind.
[…]
With his supernatural power, he gained freedom,
So he hurled up his begging bowl and leaped into space;
Thereupon, instantaneously,
He ascended to the heavenly palace of Brahma (Mair, 1994, pp. 1097-1098). (emphasis mine)

Like Monkey, Maudgalyayana is depicted leaping into the heavens to freely roam the cosmos at blinding speeds, the only difference being that he stands astride a magic alms bowl (fig. 6) and not a cloud. It’s important to note that the saint’s tale influenced the 13th-century precursor of the Ming Journey to the West. As I show in this article, Sun’s antecedent, the Monkey Pilgrim (Hou xingzhe, 猴行者), serves as a proxy for the saint because he wields magic weapons based on those used by Maudgalyayana, namely a golden-ringed monk’s staff and an alms bowl. The ringed staff would come to influence Sun’s signature weapon in Journey to the West, including its ability to change size and pick locks. Therefore, it’s possible the saint may have also influenced Monkey’s jumping.

Buddhist alms bowl - small

Fig. 5 – A scroll or mural depicting Maudgalyayana rescuing his mother from the underworld (larger version). Originally found here. Fig. 6 – A metal alms bowl (larger version). 

V. Conclusion

The Monkey King first learns the cloud somersault during the early days of his Daoist training under the Sage Subhuti. It enables him to travel 108,000 li in a single leap, making him much faster than the cloud soaring of other transcendents. While this skill shares affinities with the fleet clouds of immortals from Daoist hagiography, Sun’s somersault has a deep connection to Chan Buddhism. The vast distance that it travels is symbolic of the “ten evils and eight wrongs”, two sets of spiritual hindrances from the Platform Sutra said to keep the Buddha’s paradise out of reach. Only those who cleanse themselves of these obstacles can achieve enlightenment and arrive there in a flash, thus making Wukong’s cloud an apt metaphor for instant enlightenment. This suggests the greater speed of the somersault can be read as a further metaphor for the potency of Buddhism over Daoism.

Wukong’s habit of jumping into the heavens differs from the way other immortals rise by stamping their feet. This unorthodox method may have naturalistic or even religious influences. The suggestion that it is based on somersaulting monkeys from Chinese vaudevillian street performances is alluring given their natural gift for acrobatics. Some scholars champion a foreign origin by pointing to the leaping prowess of the Hindu monkey god Hanuman. But this could simply be a passing similarity based on common behavioral traits among monkeys. The jumping may also have ties to the Buddhist saint Maudgalyayana, who is portrayed in a famed 9th/10th-century tale leaping into the air to ride his magic alms bowl between heaven and hell. Elements from his story would come to influence the 13th-century precursor of Journey to the West, as well as the Ming edition of the novel, adding support for his possible influence.

It’s interesting to note that the cloud somersault was adapted in the world famous Dragon Ball franchise. In episode three of the Dragonball anime, the lead character Son Goku, himself based on Sun Wukong, is gifted the yellow, fluffy Kinto’un (筋斗雲) by his would-be martial arts teacher, Master Roshi. [4] This is an obvious reference to Subhuti teaching the somersault skill to Monkey. But before Goku officially takes possession, Roshi gives him a warning: “People with impure thoughts can’t ride on it. In other words, you have to be a good person” (video 2). The master thereafter attempts to stand on it but quickly falls through due to his perverted nature. Goku then leaps up and successfully lands on the cloud, proving his worth. This exchange is no doubt a reference to Sun’s inability to carry passengers on his cloud because the impure nature of mortals renders them too heavy (see section one). 

Video 2 – Roshi gives Goku his cloud. Watch from minute 1:50.

Notes:

1) The li (里) is a Chinese measure equaling roughly one-third of a mile. All cited English translations presented here use “mile” instead of the original li. I have therefore changed them accordingly.

2) Of course the magic world in which Monkey lives is not our own. It is much, much larger.

3) The English translation originally says “ten myriad”, myriad being 10,000. The original Chinese reads shiwan (十萬; 10 x 10,000), or 100,000. I have changed the source to make this more explicit.

4) The cloud is called the “Flying Nimbus” in the English dub.

Sources:

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.

Huineng, Hsuan, H., & Buddhist Text Translation Society. (2002). The sixth patriarch’s Dharma Jewel Platform Sutra: With the commentary of Venerable Master Hsuan Hua. Burlingame: Buddhist Text Translation Society.

Kirkova, Z. (2016). Roaming into the beyond: Representations of Xian immortality in early medieval Chinese verse. Leiden: Brill.

Mair, V. (1989). Suen Wu-kung = Hanumat? The Progress of a Scholarly Debate, in Proceedings of the Second International Conference on Sinology (pp. 659-752). Taipei: Academia Sinica.

Mair, V. (1994). Transformation text on Mahamaudgalyayana rescuing his mother from the underworld with pictures, one scroll, with preface In V. Mair (Ed.), The Columbia anthology of traditional Chinese literature (pp. 1094-1127). New York: Columbia University Press.

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.

Walker, H.S. (1998). Indigenous or foreign? A look at the origins of monkey hero Sun Wukong. Sino-Platonic Papers, 81, 1-117.

Wu, C., & Yu, A. C. (2012). The journey to the West: Vol. 1-4. Chicago, Illinois: University of Chicago Press.

Zhou, Z. (1994). Carnivalization in The Journey to the West: Cultural Dialogism in Fictional Festivity. Chinese Literature: Essays, Articles, Reviews (CLEAR), 16, 69-92. doi:10.2307/495307

Archive #12 – Huineng, Subhuti, and Monkey’s Religion in “Xiyou ji”

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. [1] 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 patriarch Huineng (惠能, 638–713), founder of the “Sudden Enlightenment” school of Buddhism. [2] 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, [3] 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. [4] 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.

37e2fc9cebe000bb1c76c73e7ad2963a-d5oas0h

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. 

Monkey Buddha Has Awakened - small

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.

Archive link

https://journeytothewestresearch.files.wordpress.com/2019/12/huineng-subhuti-and-monkeys-religion-in-xiyouji.pdf

Disclaimer

This paper has been posted for educational purposes. No copyright infringement is intended.

Notes

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. 

[3] 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).

4) Huineng explains in the Platform Sutra:

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).

Sources:

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.

Sun Wukong and the Buddhist Saint Mulian

Last updated: 12-28-19

Sun Wukong first appears as the “Monkey Pilgrim” (Hou xingzhe, 猴行者), in The Story of How Tripitaka of the Great Tang Procures the Scriptures (Da Tang Sanzang qujing shihua, 大唐三藏取經詩話, late 13th-century) (The Story, hereafter), the earliest known printed version of the Journey to the West story cycle. He is described as an immortal punished by heaven for stealing peaches from the Queen Mother of the West, and after being banished to earth, he becomes the ruler of the 84,000 monkeys of Flower Fruit Mountain. He enters the story as a white-clad scholar and a willing participant in the journey who actively seeks out the monk Tripitaka and his retinue of travel companions on their quest to India. The Monkey Pilgrim then uses his magical abilities, aided by treasures from heaven, to protect the monks from all manner of demons, wizards, and dragons. In the end, he is bestowed the title “Great Sage Bronze Muscles and Iron Bones” (Gangjin tiegu dasheng, 鋼筋鐵骨大聖) (Wivell, 1994).

The Monkey Pilgrim’s heavenly treasures are based on those used by the famed Buddhist saint and hero Mulian (目連; Sk: Maudgalyayana), a disciple of the Buddha, who appears in a late 9th to early 10th-century Bianwen (變文) text in which he travels to the underworld to release his mother from karmic torment (fig. 1). Originally discovered in the oasis of Dunhuang, the text serves as the foundation for the Ghost Festival, which is held on the fifteenth day of the seventh lunar month. In this article, I will discuss the treasures of both Mulian and the Monkey Pilgrim, as well as the saint’s influences on Sun Wukong from the Ming Journey to the West.

Mulian saves his mother, scroll - small

Fig. 1 – A scroll or mural depicting Mulian rescuing his mother from the underworld (larger version). Originally found here.

I. The Staff

Sun Wukong’s signature magic staff is an amalgam of two weapons used by the Monkey Pilgrim, the first being a golden-ringed monk’s staff (fig. 2) and the second an iron staff. The former is capable of shooting destruction rays of light and changing into living beings, including a giant, club-wielding yaksha and an iron dragon (Wivell, 1994, pp. 1188, 1189, and 1190), while the latter is capable of beating nine-headed serpents into submission (Wivell, 1994, p. 1190). Elements of each were eventually combined in the following centuries; the golden rings from the monk’s staff were transposed to the ends of the iron staff, creating a weapon capable of growing, shrinking, and multiplying according to the user’s wishes.

ringed monks staff - small

Fig. 2 – The head of a ringed monk’s staff (larger version). Originally found here.

The Monkey Pilgrim receives the golden-ringed monk’s staff, an alms bowl, and a cap of invisibility from the supreme deity Vaisravana, the Mahabrahma devaraja, to aid in his protection of Tripitaka. The staff and alms bowl were historically two of the eighteen requirements (Ch: suoyi, 所依; Sk: nisraya) of a Buddhist monk, and both were often carried by itinerant monks preaching and begging on the road (Robert & David, 2013, p. 432). The Monkey Pilgrim’s staff is based on that carried by Mulian. Here is the section of The Story in which Monkey receives his holy treasures from heaven:

The Dharma Master [Tripitaka] and Monkey Pilgrim approached the Devaraja and begged for his help. The Devaraja granted them a cap of invisibility, a golden-ringed staff, and a begging bowl. After accepting these three boons, the Dharma Master said farewell, then turned to the Monkey Pilgrim and asked: “How can we get back to the mortal world?” Pilgrim replied: “Before the Dharma Master speaks of returning to the world below, he had better ask the Devaraja how we can save ourselves from the monsters and disasters which lie ahead of us.” The Dharma Master returned to Mahabrahma and asked as Monkey had suggested. The Devaraja responded: “When you meet calamity, point toward the Heavenly Palace from afar and shout ‘Devaraja’ once, and you will be saved.” The Dharma Master accepted his instructions and bowed farewell (Wivell, 1994, p. 1184).

Now compare that with this section of Mulian’s tale in which he receives the staff from the Buddha:

“How will I be able to see my dear mother again?”
The World-Honored called out to him, saying, “Mahamaudgalyayana!
Do not be so mournful that you cry yourself heartbroken;
The sins of the world are tied to those who commit them like a string,
They are not stuck on clay-fashion by anyone else.
Quickly I take my metal-ringed staff and give it to you.
It can repel the eight difficulties and the three disasters.
If only you remember diligently to recite my name,
The hells will certainly open up their doors for you” (Mair, 1994, p. 1111).

So both receive a heaven-sent magic staff with powers tied to the recitation of a Buddhist deity’s name. The power of the Buddha’s staff is best exemplified by two passages:

He [Mulian] wiped his tears in mid-air, and shook the metal-ringed staff,
Ghosts and spirits were mowed down on the spot like stalks of hemp.
Streams of cold sweat crisscrossed their bodies, dampening them like rain,
Dazed and unconscious, they groaned in self-pity;
They let go of the three-cornered clubs which were in their hands,
They threw far away the six-tined pitchforks which were on their shoulders (Mair, 1994, p. 1112).

With one shake of his staff, the bars and locks fell from the black walls,
On the second shake, the double leaves of the main gate [of hell] flew open (Mair, 1994, p. 1113).

Incidentally, the power of the staff to unlock the gates of hell likely influenced the ability of Sun’s weapon from the Ming Journey to the West to magically pick locks. An example of this appears in chapter twenty-five:

The doors are all locked. Where are we going to go?” “Watch my power!” said Pilgrim. He seized his golden-hooped rod and exercised the lock-opening magic; he pointed the rod at the door and all the locks fell down with a loud pop as the several doors immediately sprung open. “What talent!” said Eight Rules, laughing. “Even if a little smith were to use a lock pick, he wouldn’t be able to do this so nimbly.” Pilgrim said, “This door is nothing! Even the South Heaven Gate would immediately fly open if I pointed this at it!” (Wu & Yu, 2012, pp. 468-469)

II. The Alms Bowl

The bowl used by both the Monkey Pilgrim and Tripitaka is shown capable of extinguishing a great prairie fire and sucking up all the water of an ocean-like river (Wivell, 1994, pp. 1188 and 1190). Again, the basin is based on that carried by Mulian. But instead of receiving it from heaven, the saint first receives the bowl and a robe upon becoming a monk (refer back to the eighteen requirements of the monk mentioned above). After attaining supernatural power, he imbues the bowl with magic, allowing him to fly between the realms of heaven, earth, and the underworld. One example reads:

Maudgalyayana awoke from abstract meditation,
Then swiftly exercised his supernatural power;
His coming was quick as a thunderclap,
His going seemed like a gust of wind.
[…]
With his supernatural power, he gained freedom,
So he hurled up his begging bowl and leaped into space;
Thereupon, instantaneously,
He ascended to the heavenly palace of Brahma (Mair, 1994, pp. 1097-1098).

It’s interesting that both he and the primate hero meet a deity with the name Brahma.

37e2fc9cebe000bb1c76c73e7ad2963a-d5oas0h

Fig. 3 – Monkey flying on his somersault cloud. Drawing by Funzee on deviantart (larger version).

The Monkey Pilgrim is also able to travel between earth and heaven but at a much slower pace. However, this could be related to him transporting himself and six human monks at the same time (Wivell, 1994, pp. 1183). As Sun explains in the Ming Journey to the West, mortal bodies are heavy and therefore hard to transport by cloud (Wu & Yu, 2012, p. 436). Having said that, the great speed of Mulian’s travel recalls Sun’s somersault cloud (jindouyun, 筋斗雲) (fig. 3), which the young immortal masters in chapter two of the novel:

[Master Subhuti said,] “Make the magic sign, recite the spell, clench your fist tightly, shake your body, and when you jump up, one somersault will carry you one hundred and eight thousand miles.” … Wukong practiced ardently and mastered the technique of cloud-somersault. From then on, he had complete freedom, blissfully enjoying his state of long life (Wu & Yu, 2012, p. 123).

I’d like to highlight that both passages mention Mulian and Sun Wukong gaining great freedom of travel. Monkey boasts about this skill several times throughout the novel. One example reads:

“You are fibbing again, Elder Brother!” said Eight Rules [Zhu Bajie]. “Six or seven thousand miles, how could you cover that distance so quickly?” “You have no idea,” said Pilgrim, “about the capacity of my cloud somersault, which with one leap can cover one hundred and eight thousand miles. For the six or seven thousand here, all I have to do is to nod my head and stretch my waist, and that’s a round trip already! … “My cloud-somersault is essentially like cloud-soaring,” said Pilgrim, “the only difference being that I can cover greater distances more rapidly” (Wu & Yu, 2012, p. 436).

Mi Wen-K’ai suggests that the somersault cloud is based on the Hindu monkey god Hanuman and his ability to leap great distances (Mair, 1989, pp. 712-713). While certainly plausible, I think the information above suggests Mulian’s bowl is another possible influence.

III. Conclusion

It is clear that the Monkey Pilgrim serves the part of Mulian in The Story. Each is cast as a mythic figure with magic powers who freely visits the realm above, where they meet a deity with the name Brahma. Most importantly, they use a golden-ringed monk’s staff and alms bowl in their respective quests. The staves are received from a Buddhist deity and the power of each weapon is tied to the recitation of that god’s name. Each staff has its own magical abilities. Mulian’s staff can mow down evil spirits and unlock the gates of hell, while the Monkey Pilgrim’s can shoot destructive rays of light and transform into living beings. Furthermore, their bowls are also magic. Mulian’s basin aids in his travel between heaven, earth, and the underworld. Monkey’s bowl can extinguish fires and suck up large bodies of water. Their use of these holy instruments is different but the end result is the same: salvation is bestowed. Mulian’s mother is released from her karmic torments and the Monkey Pilgrim’s protection allows Tripitaka to bring salvation-bestowing sutras back to China.

Mulian’s influence reaches beyond The Story to the Ming Journey to the West. The golden-ringed monk’s staff later influenced Sun Wukong’s As-You-Wish Gold-banded Cudgel. The power of the saint’s staff to unlock the gates of hell may have influenced the ability of Sun’s weapon to magically pick locks. Additionally, the great speed at which Mulian travels on his magic bowl may have influenced Sun’s somersault cloud.


Update: 12-28-19

While I believe Mulian’s bowl influenced the somersault cloud, Shao (2006) notes the  108,000 li (33,554 mi/54,000 km) covered by Monkey in a single leap is based on the symbolic distance said by Huineng to separate the Buddha’s paradise from the world of man. As the Chan patriarch explains in the Platform Sutra, “This number refers to the ten evils and eight wrongs in one’s person” (Huineng & Cleary, 1998, p. 26, for example). Only those who achieve enlightenment can overcome these hindrances and arrive instantly in paradise. This is symbolized in the novel by Monkey zipping their instantly on his cloud, whereas Tripitaka must travel thousands of miles over many years.

Sources:

Mair, V. H. (1989). Suen Wu-kung = Hanumat? The Progress of a Scholarly Debate In Proceedings of the Second International Conference on Sinology (pp. 659-752). Taipei:

Mair, V. H. (1994). Transformation text on Mahamaudgalyayana rescuing his mother from the underworld with pictures, one scroll, with preface In V. Mair (Ed.), The Columbia anthology of traditional Chinese literature (pp. 1094-1127). New York: Columbia University Press.

Robert, E. B. J., & David, S. L. J. (2013). The Princeton Dictionary of Buddhism. Princeton University Press.

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

Wivell, C.S. (1994). The story of how the monk Tripitaka of the great country of T’ang brought back the Sūtras In V. Mair (Ed.), The Columbia anthology of traditional Chinese literature (pp. 1181-1207). New York: Columbia University Press.

Wu, C., & Yu, A. C. (2012). The journey to the West: Vol. 1. Chicago: University of Chicago Press.

Archive #10 – Journey to the West 2012 Revised Edition

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).

2012 Vol. 1 book cover - small

The cover of volume one (larger version).

PDF Files

Vol. 1https://journeytothewestresearch.files.wordpress.com/2019/06/journey-to-the-west-vol.-1.pdf

Vol. 2https://journeytothewestresearch.files.wordpress.com/2019/06/journey-to-the-west-vol.-2.pdf

Vol. 3https://journeytothewestresearch.files.wordpress.com/2019/06/journey-to-the-west-vol.-3.pdf

Vol. 4https://journeytothewestresearch.files.wordpress.com/2019/06/journey-to-the-west-vol.-4.pdf

Disclaimer

These books have been posted for educational purposes. No copyright infringement is intended.

Archive #9 – The Magic White Ape of the Tang Dynasty

The brief Tang-era tale “A Supplement to Jiang Zong’s Biography of a White Ape” (Bu Jiang Zong Baiyuan Zhuan, 補江總白猿傳, c. late 7th-century) tells how the beautiful young wife of General Ouyang He (歐陽紇, 538–570) is kidnapped by a seemingly invisible force while he is engaged in conquering minority groups of the south lands. The general and his men scour the surrounding area for hundreds of miles before discovering a mountain where she and other women are being kept by a magic white ape (baiyuan, 白猿) (fig. 1). The captives caution that his soldiers are no match for the powerful primate, and so the ladies devise a plan to get him drunk and incapacitate him long enough for a killing blow to be dealt. With their help, the general manages to fall the beast with a well-placed sword strike below the navel, his only weak spot. Before dying, the ape reveals the general’s wife is pregnant and begs him not to kill the child. Ouyang subsequently returns to the north with his wife, the other women, and the monster’s priceless treasures. The tale ends with the birth of an unnamed son a year later.

White Ape and General's Wife - small

Fig. 1 – A modern drawing of the white ape and General Ouyang He’s wife by Japanese artist Natsuki Sumeragi (皇名月) (larger version). Original image found here. The silken ropes around his wrists refer to those intertwined with hemp and triple-tied to ensure that he can’t break free in the story. 

I. Historical background

Chen (1998) explains the original Biography of a White Ape story, purportedly supplemented by the above tale, [1] never existed. The Supplement is actually a standalone piece anonymously published to slander the historical scholar Ouyang Xun (歐陽詢, 557–641), who was known for his legendary monkey-like ugliness and almost supernatural intellect. The tale implies that he was the unnatural offspring of the general’s wife and the magic white ape (p. 76-79).

These mischievous simian spirits are known for kidnapping young maidens in tales from the Han to the Song (fig. 2). The mythical creature is based on the Gibbon (fig. 3), a small, long-armed, arboreal ape present in Asia (see Gulik, 1967).

Han-era Stone tomb rubbing showing a white ape - small

Fig. 2 – A Han-era stone tomb rubbing showing a sword-wielding hero striking at a fleeing white ape (center). A woman can be seen held captive in a teardrop-shaped cave (left). The hero is followed by an assistant beating a gong (right) (larger version). From Wu, 1987, p. 88. Fig. 3 – A woodblock print of a “white ape” or Gibbon from a Ming version of the Shanhai Jing (larger version).

II. Parallels with Sun Wukong

The story’s unnamed primate antagonist shares many surprising similarities with Sun Wukong. Apart from being a supernatural primate capable of human speech, each:

  1. Is a one thousand-year-old practitioner of longevity arts.
  2. Is a master of Daoist magic with the ability to fly and change his appearance.
  3. Is a warrior capable of single-handedly defeating an army.
  4. Has a fondness for armed martial arts.
  5. Has an iron-hard, nigh-invulnerable body immune to most efforts to harm him.
  6. Has eyes that flash like lightning.
  7. Lives in a verdant mountain paradise like Flower Fruit Mountain.
  8. Resides in a cave with stone furniture like the Water Curtain Cave.

The character and his home appear to be an early model for the Monkey King, his abilities, and Flower Fruit Mountain.

III. Translation

Chen (1998) provides a complete translation of the brief tale, along with an informative translator’s introduction. The following PDF was put together from smartphone photos as I don’t currently have access to a scanner.

https://journeytothewestresearch.files.wordpress.com/2019/05/a-supplement-to-jiang-zongs-biography-of-a-white-ape-english-translation.pdf

IV. Analysis

Chen (2003/2004) followed up his translation with a detailed analysis of the story. The PDF was located freely on the internet.

https://journeytothewestresearch.files.wordpress.com/2019/05/revisiting-the-yingshe-mode-of-representation-in-jiang-zongs-biography-of-a-white-ape.pdf

Disclaimer

These papers have been posted for educational purposes. No copyright infringement is intended.

Notes

1) A supplement (bu, 補) is an addendum to an existing body of work, sort of like modern fan fiction. See, for example, A Supplement to the Journey to the West (1640).

Sources

Chen, J. (1998). A supplement to Jiang Zong’s biography of a white ape. Renditions, 49, pp. 76-85.

Chen, J. (2003/2004). Revisiting the yingshe mode of representation in “Supplement to Jiang Zong’s biography of a white ape”. Oriens Extremus, 44, pp. 155-178.

Gulik, R. H. (1967). The gibbon in China: An essay in Chinese animal lore. Leiden: Brill.

Wu, H. (1987). The earliest pictorial representations of ape tales: An interdisciplinary study of early Chinese narrative art and literature. T’oung Pao LXXIII, pp. 86-112.

Bin Steel: The Magic Metal of Journey to the West

Different mythologies and fictional universes have their own magical metals. For example, Marvel’s Asgardians have Uru and the elves of Middle-earth have Mithril. The great Chinese classic Journey to the West (Xiyouji, 西遊記, 1592 CE) hosts a long list of magical weapons, armor, and objects made from all kinds of metal (steel, iron, brass, gold, silver, etc.). A specific type is called Bin iron or Bin steel (bin tie, 鑌鐵) and it is mentioned several times in the narrative.

Chapter 19

When Zhu Bajie first faces Sun Wukong in combat, he recites a poem praising the celestial origin of his weapon (fig. 1).

This is divine ice steel greatly refined,
Polished so highly that it glows and shines.
Laozi wielded the large hammer and tong;
Mars himself added charcoals piece by piece.
Five Kings of Five Quarters applied their schemes;
Twelve Gods of Time expended all their skills.
They made nine prongs like dangling teeth of jade,
And brass rings were cast with dropping gold leaves.
[…] (Wu & Yu, 2012, vol. 1, p. 382)

The “divine ice steel” (shen bing tie, 神冰鐵) is likely an error for “divine Bin steel” (shen bin tie, 神鑌鐵) as bing (冰) and bin (鑌) sound similar. This may also have something to do with the snowflake-like grain pattern of Bin steel (see sections one and two below). Take note that the metal is associated with Laozi and his furnace. We will see this association again.

Zhu Bajie In-Flames Action Figure- small

Fig. 1 – A modern action figure of Zhu Bajie with his battle rake (larger version).

Chapter 34

On the cusp of his battle with the Monkey King, the demon King Silverhorn (Yinjiao wang, 銀角王) is described as wearing polished armor made from the material.

He wears a phoenix helmet white than snow
And armor made of bright [Bin] steel. [1]
The belt on his waist is dragon’s tendon.
Plum-flower shaped gaiters top his goat-skin boots.
He seems the living Lord of Libation Stream;
He looks no different from Mighty Spirit.
He holds in his hands the sword of seven stars,
Stern and imposing in a towering rage (Wu & Yu, 2012, vol. 1, p. 127).

The monster is later revealed to be one of two young attendants of Laozi’s furnace sent by heaven to test the resolve of the pilgrims (Wu & Yu, 2012, vol. 2, p. 145).

Chapter 75

The Monkey King recites a poem about his divine staff (fig. 2) prior to battling a lion demon.

The rod of [Bin] steel nine cyclic times refined
Was forged in the stove by Laozi himself.
King Yu took it, named it “Treasure Divine,”
To fix the Eight Rivers and Four Seas’ depth.
In it were spread out tracks of planets and stars,
Its two ends were clamped in pieces of gold.
Its dense patterns would frighten gods and ghosts;
On it dragon and phoenix scripts were drawn.
Its name was one Rod of Numinous Yang,
Stored deep in the sea, hardly seen by men.
Well-formed and transformed it wanted to fly,
Emitting bright strands of five-colored most.
[…] (Wu & Yu, 2012, vol. 3, p. 375)

Here again we see Laozi is associated with the material.

Sun Wukong In-Flames action figure - small

Fig. 2 – A modern action figure of Sun Wukong with his magic staff (larger version).

I. The metal of heroes

I want to reiterate the fact that Zhu Bajie and Sun Wukong, two of Tripitaka’s three main disciples and bodyguards, have weapons made from Bin steel (Sha Wujing’s staff is made from a heavenly tree). Each is the product of Laozi refining Bin steel in his magic furnace and smelting the polearms by hand. Just like dwarves imbued Thor’s uru-metal hammer with magical abilities, so too did the high god of Daoism for Zhu and Sun’s weapons. Each has supernatural durability and the power of transformation. In fact, the Monkey King’s staff is one of the strongest weapons in the entire novel, making its association with Bin steel very important. After all, a great hero requires a great weapon.

Another example of a hero wielding a Bin steel weapon is Wu Song (武松) from the classic Chinese novel the Water Margin (Shuihu zhuan, 水滸傳, c. 1400). The former constable-turned-outlaw comes into possession of a pair of Buddhist sabers (fig. 3) made from “snowflake [pattern] Bin steel” (xuehua bintie jiedao, 雪花鑌鐵戒刀) and housed in a sharkskin sheath. [2] They are described as being made from the “finest steel, and obviously hadn’t been made in a day” (Shi, Luo, & Shapiro, 2015, p. 317). In addition, the blades are said to “often groan in the night” (Shi, Luo, & Shapiro, 2015, p. 350), suggesting a magical, sentient longing for combat. Wu later sates this desire by using the sabers in a prolonged skirmish with an evil Daoist priest, eventually beheading the brigand with a single strike (Shi, Luo, & Shapiro, 2015, pp. 352-353).

Wu Song with knives

Fig. 3 – A modern drawing of Wu Song with his Buddhist sabers (larger version).

II. Real world history

Wagner (2008) suggests the name Bin (鑌) is a transliteration of a foreign term, possibly the Sanskrit word Piṇḍa, meaning “steel” or “lump” (p. 270). The material is mentioned in Chinese records of the 6th and 7th-centuries as being imported from Persia (Bosi, 波斯) and Jaguda (Cao, 漕, modern day Ghazni) in Afghanistan. Mentions of the metal strangely disappear for centuries, only to reappear in early 10th-century records. This is possibly due to the disruption of Persian trade wrought by the Islamic conquest of Persia and the subsequent rise of Muslim trade with the east. Bin steel is believed to have originally been transported in a raw “lump” state prior to smelting in China. But the secret of its manufacture eventually reached the Middle Kingdom, for a 12th-century report shows the metal was produced in Inner Mongolia. The early Yuan government is known in 1275 to have established the “Office for Bin iron” (Bintie ju, 鑌鐵局), which possibly catered to elite blacksmiths (Wagner, 2008, pp. 268-272).

13th-century Persian Damascus blades (detail) - small

Fig. 4 – Persian-made Damascus steel blades of the 13th-century (larger version). Take note of the intricate grain pattern. Bin steel was known to have various patterns (see below).

The best description of the material comes from Cao Zhao’s (曹昭) The Essential Criteria of Antiquities (Ge gu yao lun, 格古要論, 1368), an early guide for connoisseurs.

Bin iron: It is produced by the Western Barbarians. Some [types] have a spiral self-patterning, while others have a sesame-seed or snowflake patterning. When a knife or sword is wiped clean and treated with ‘gold thread’ alum, [the pattern] appears. Its value is greater than silver.

An ancient saying holds that “knowing the strength of iron is like knowing gold” [i.e., the ability to judge the properties of steel is as valuable as the ability to assay the purity of gold]. Forgeries have a black patterning. One should examine [a steel object] very carefully.

There are three rules for knives. The first is that in the blade there should be perfect control of fire, metal, and water [i.e., the blade should be correctly quench-hardened and tempered]. The second is that the haft should be of xichi wood from the Western Barbarians, and the third is that the sheath should be of Tatar birchbark.

I once had a pair of scissors of bin iron, of exquisite workmanship. It had a raised gilt pattern on the inside, and on the outside a silver-inlaid inscription in Islamic characters (Wagner, 2008, p. 271).

So we see Bin steel is comparable to Damascus steel (fig. 4), as both require quench-hardening and produce a number of intricate grain patterns visible after an acid treatment. One such pattern is the snowflake pattern associated with Wu Song’s sabers (and possibly Zhu Bajie’s rake). Most importantly, the metal was considered an exceptionally fine steel. One general is described as boasting that rebels would “have to nick (chi, 齒) his sword of bin iron” if they wished to rise up (Wagner, 2008, p. 269). [3] I take this statement to be symbolic of his unbreakable resolve. At the same time, it shows Bin steel was considered exceptionally durable.

Highly durable Bin steel weapons could have seemed like magic in comparison to those made from lesser quality metal. Therefore, it’s interesting that Journey to the West presents the metal being smelted by a god in his magic furnace. It seems only natural that a magical forge would produce the finest steel. In fact, after the 10th-century, the very name Bin steel came to be used as a term for any type of exquisite steel (Wagner, 2008, p. 271). So the author-compiler of Journey to the West may have been using it in that sense instead of referring to imported Persian steel.

Notes

1) Anthony Yu’s original translation says “…bright Persian steel.” The historical origin is discussed in the second section of the article.

2) While the Water Margin presents them as sabers, Buddhist knives (jiedao, 戒刀, lit: “precept knife”) were historically small, unadorned, curved, finger-length blades used for cutting robes, trimming fingernails, opening wounds, or slicing food (Yifa, 2009, p. 250, n. 37).

3) Wagner (2008) states the story is listed as coming from the 9th-century but the housing source is from the 11th-century (p. 269, n. 103). Therefore, it likely originates after the reappearance of Bin steel in Chinese records during the early 10th-century.

Sources

Shi, N., Luo, G., & Shapiro, S. (2015). Outlaws of the marsh. California: CreateSpace Independent Publishing Platform.

Wagner, D. (2008). Science and civilisation in China: volume 5, chemistry and chemical technology, part 11, ferrous metallurgy. Cambridge: Cambridge Univ. Press.

Wu, C., & Yu, A. C. (2012). The journey to the west: vol. 1-4. Chicago, Ill: University of Chicago Press.

Yifa. (2009). The Origins of Buddhist monastic codes in China: An annotated translation and study of the Chanyuan Qinggui. Honolulu: University of Hawai’i press.

Origins of the White Bone Spirit

The twenty-seventh chapter of Journey to the West (Xiyouji, 西遊記, 1592) features a mountain spirit who resorts to magic disguises in an attempt to eat Tripitaka. Commonly referred to as the “White Bone Spirit” (Baigujing, 白骨精), she is one of a family of ghouls active in White Tiger Mountain (Baihu ling, 白虎嶺) who have long told legends of the monk’s immortality-bestowing flesh. She resorts to subterfuge because alone she is not powerful enough to contend with the holy man’s present disciples, Zhu Bajie and Sha Wujing.

The spirit first disguises herself as a peerless beauty described as having “ice-white skin hid[ing] jade-like bones” (Wu & Yu, 2012, pp. 18). She comes bearing a vegetarian meal, claiming it to be food intended for her pious husband toiling in the fields on the other side of the mountain. She instead decides to feed Tripitaka as this would allow her to keep her family’s vow of supporting monks. But before she can kidnap the monk, Sun Wukong returns from picking peaches for his master and sees through the magic facade, seemingly killing the young girl with his magic staff. The monster, however, is able to escape in spirit at the last second using the “Magic of Releasing the Corpse” (Jieshi fa, 解屍法), [1] leaving behind a fake body in her place. The innocent-looking food is then revealed to be bewitched frogs, toads, and maggots. Despite this, Zhu Bajie convinces their master that Monkey is trying to conceal the murder with magic, leading to the monk using the Tight-Fillet spell as punishment.

She subsequently disguises herself as the girl’s elderly mother searching the mountain for her daughter. Sun again sees through the disguise and seemingly kills her with his staff. This again leads to his punishment with the Tight-Fillet spell. The White Bone Spirit’s last disguise is that of the elderly father looking for his wife and daughter. But this time Monkey calls on local deities to guard any possible escape routes, and this time he succeeds in killing her. The spirit’s true form is revealed to be a “pile of flour-white skeletal bones” with the name “Lady White Bone” (Baigu furen, 白骨夫人) engraved on her spine (fig. 1) (Wu & Yu, 2012, pp. 26).

White Bone Spirit drawing - small

Fig. 1 – A lovely cosplay of Lady White Bone (larger version). More pictures can be seen here

Origin in oral literature

The precursor of the White Bone Spirit can be traced to a demon appearing in chapter six of The Story of How Tripitaka of the Great Tang Procures the Scriptures (Da Tang Sanzang qujing shihua, 大唐三藏取經詩話, c. late 13th-century), the earliest known printed edition of Journey to the West, which likely served as a prompt for ancient storytellers.

Chapter six: Passing Long Ditch and Great Serpent Peak (Guo changkeng dashe lingqu, 過長坑大蛇嶺處)

The pilgrims arrived at the valley of the fire-spitting White Tiger Spirit (Huo lei ao baohu jing, 火類坳白虎精). Coming closer they encountered a great ditch. The four steep entrances were pitch-black and they heard a roar of thunder. They could not advance. The Dharma Master [Fashi, 法師, i.e. Tripitaka] held up his [magic] golden-ringed staff and, flourishing it toward the distant heavenly palace, yelled: “Devaraja! Help us in our afflictions!” Suddenly a shaft of light shot out from the staff five tricents long. It slashed through the long ditch and soon they were able to get across.

Next they came to Great Serpent Peak. There they saw a gigantic serpent like a dragon. It likewise was not harmful to humans. Then they crossed the pit of the fire-spitters. Down, down into the fiery pit they looked and saw a pile of dry bones over forty tricents long. The Dharma Master asked Monkey Pilgrim [Hou xingzhe, 猴行者]: “What are those white withered bones piled up there like snow on a mountain?” Monkey Pilgrim replied: “This is the place where the Heir Apparent, Ming Huang…changed his bones.” [2] The Dharma Master, hearing this, joined his palms and bowed his head in reverence.

Next they suddenly came to a prairie fire which reached to the heavens. It sent off such a huge amount of smoke and sparks that the pilgrims could not proceed. The Dharma Master shone the light of his [magic] begging-bowl toward the fire and yelled: “Devaraja!” The fire died out immediately and the seven pilgrims crossed this pit. When they were halfway across, Monkey Pilgrim said: “Master, did you know this peak is inhabited by a white tiger spirit? It often appears as a vixen, demon, or goblin and even eats people.” The Master replied: “I didn’t know!” After a while they could see a spume of ominous-looking smoke rising behind the peak and from the cloud thus…fell a mixture of rain, snow, and sleet. In the cloudy mist there was a woman dressed all in white.

She wore a white bodice of gauze, a white gauze skirt with a white belt, and held in her hands a single white peony. [3] Her face was as pretty as a white lotus, her ten fingers like precious jades. Observing the form of the ogress, Monkey Pilgrim had his suspicions confirmed. “Master, don’t go any farther,” said Monkey Pilgrim. “It’s surely an ogress. Wait till I go up and ask who she is.” Monkey Pilgrim took one look at her and shouted in a loud voice: “What place are you from, demon? What shape is beneath your facade? If you are a sprite or goblin, why don’t you hurry back to your lair? If you are an ogress, hurriedly hid your traces. But, if you are the daughter of a human being, then tell me your name and surname. And be quick about it! If you procrastinate and don’t speak, I shall reduce you to dust and power!” Hearing the pilgrim’s ferocious tone of voice, the white-clad woman slowly advanced, smiled coyly, and inquired whither the master and his disciples were going. Monkey Pilgrim said: “Ask no more! We travel for the sake of the sentient beings of the Eastern Lands. And you must be none other than the White Tiger Spirit of the Fire-spitting Pit.”

Hearing this, the woman’s mouth gaped open and she screamed loudly, while at the same moment her skin burst open revealing claws, long fangs, a tail, and a feline head. She was fifteen feet long. In another instant the whole mountain was filled with white tigers. Monkey Pilgrim transformed his golden-ringed staff into a gigantic Yaksa whose head touched the sky and whose feet straddled the earth. In his hands he grasped a demon-subduing cudgel. His body was blue as indigo, his hair red as cinnabar; from his mouth a fiery gleam shot forth a hundred yards long. At the same time, the White Tiger Spirit advanced with a roar to do battle, but she was repulsed by the Monkey Pilgrim. After a short while, Monkey Pilgrim asked if the tiger spirit was ready to submit. She replied, “Never!” Monkey said: “If you will not submit, you will find an old monkey in your stomach!”

The tiger spirit heard what he said yet did not surrender right away. But no sooner had he yelled “Monkey!” than a monkey in the White Tiger Spirit’s stomach responded. The tiger spirit was forced to open her mouth and spit out the monkey. When it landed on the ground in front of her, it became twelve feet long with flashing eyes. The White Tiger Spirit spoke: “I still will not submit!” Monkey replied: “Then you will find another in your stomach!” Again, he caused the tiger spirit to open her mouth and spit out another monkey which landed in front of her. And again the tiger spirit said: “I still do not submit!” Monkey replied: “There are countless old monkeys in your stomach now, and even if you spit them out all day today until the next, all this month until the next, all this year until the next, all this life until the next, you will not be rid of them!” This made the tiger spirit angry. She was again afflicted by the Monkey when he transformed himself into a great stone in her stomach which gradually grew in size. Though she tried to spit it out, she couldn’t. Her stomach split asunder and blood poured from her seven orifices. [4] Monkey called upon the yaksa to slaughter the big White Tiger Spirit ruthlessly, and the yaksa pulverized its bones and obliterated its last vestiges.

The [Monkey Pilgrim], having withdrawn [his] magic, rested for a time before [the group] continued the journey. They left a poem:

The pit of fire-spitters and the White Tiger Spirit,
All that lot are vanquished, and peace and safety reign.
Now, the supernatural power of Monkey Pilgrim is displayed,
Protecting the monkish pilgrims across the great ditch (Wivell, 1994).

The chapter has a number of details that naturally led to the development of the White Bone Spirit.

  1. The demon is a White Tiger Spirit, hence the White Tiger Mountain mentioned in the novel.
  2. The “piles” of the future emperor’s bones recall the “piles” of the White Bone Spirit’s bones (her true form) after she is killed by Wukong.
  3. The White Tiger Spirit’s hunger for flesh and ability to take on any form (like “a vixen, demon, or goblin”) recalls the White Bone Spirit’s pursuit of Tripitaka and use of magic disguises.
  4. The White Tiger Spirit’s initial disguise as a beautiful woman with a “white lotus” face and jade-like fingers recalls the White Bone Demon’s “ice-white skin” and “jade-like bones.”

Here is the full length animated feature Sun Wukong Three Times Fights the White Bone Demon (孫悟空三打白骨精, 1985), which was produced twenty years after the highly popular Uproar in Heaven (大鬧天宮, 1965).

Notes

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

2) This changing of bones most likely refers to some type of realized spiritual cultivation that resulted in a new, pure body for the future emperor.

3) The color white is associated with death in Chinese culture.

4) Sun Wukong defeats several monsters in Journey to the West by invading their stomach. See, for example, chapters 59, 75, and 82.

Sources

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

Wivell, C.S. (1994). The story of how the monk Tripitaka of the great country of T’ang brought back the Sūtras. In Mair, Victor H. The Columbia anthology of traditional Chinese literature (pp 1181-1207). New York: Columbia University Press.

Wu, C., & Yu, A. C. (2012). The journey to the west: Vol. 2. Chicago, Ill: University of Chicago Press.