God's Chinese Son (9 page)

The calendar printed in each
Jade Record
devotes the first day of the first lunar month to the Maitreya Buddha, the Buddha of the future, whose plump, smiling presence can be found in many a temple, and whose protection can be sought by prayer and intercession, and by taking on this day a vow to respect heaven. The eighth day, in contrast, belongs to Yan Luo, known to all as the king of hell. Strangely, though, the
Jade Record
notes that Yan Luo has lost his former proud position as lord of the first of the hellish palaces. In that role, long ago, he proved too compassionate to those who had been unjustly killed, and allowed them simply to return to earth again to lead new lives. For this error of compassion the Highest God demoted him to the fifth palace, where he now presides, though it is his name above all others that still stands for hell itself. In the sixteen dungeons of his hell, his minion devils tear out the hearts of those who committed any one of a varied group of crimes: whose faith in the Buddha is weak, who while on earth did not believe in retribution, who killed live creatures, or who broke their word, used magic arts, wished death to others, forcibly or guilefully seduced the innocent, cheated in business, let their neighbors die, spread discord, or nursed their rancorous hearts in other ways.

Outside his dungeons Yan Luo has built a tower, which he calls his "Tower to View the World," a tower shaped like a bow, eighty-one units of distance around, the back like a taut string facing toward the north, the curved front spanning east and south and west. Sixty-three steps lead
to its summit, forty-nine measures above the ground of hell, and to this lofty eminence the tormented souls are led by their demon guardians, so that, all unseen, they can gaze upon the earthly families they have been forced by death to leave.* And with the wisdom of death and Yan Luo's help they see how their dear children and closest relatives, heads bent over the departed one's coffin in apparent mourning, in fact are cursing the dead one's memory, defying his instructions, selling off the goods and property he so painfully acquired, and battling through lawsuits for what is left.
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Tormented by these visions of life on earth, they are assigned by Yan Luo to his sixteen separate dungeons, where they join the bandits and prostitutes on whom Yan Luo did not waste the subtler sorrows of the tower. Here, the guilty souls are seated on iron blocks and tied to metal pillars with copper chains. With small, sharp knives the demons slice their chests and bellies, and tug the hearts out with a hook. As the souls look on in agony, the hearts are sliced in pieces and fed to a crowd of waiting wolves and serpents.
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Only one day after King Yan Luo's feast, on the ninth day of the first month, comes the day of the Highest God, also called the Jade Emperor, or, in combination, "Jade Emperor the Highest God." For him, the vows that must be made are those of loyalty and filial devotion, for his power exceeds that of all the others, though his exact origins are vague. According to common tradition, the future Jade Emperor was conceived by his royal mother after a dream, in which she was visited by Lao Zi, Confucius' contemporary, and the earliest great philosopher of the religion later known as Taoism. The babe was born on the ninth day of the first month, at noon, and at the moment of his birth the splendor from his body filled the whole land. During his princely childhood, he was endowed with sublime intelligence, and showed himself at all times loving and compassionate, distributing his goods and the surplus of the treasury to the poor, the sick, the widows, and the orphans. Called to ascend the throne after the death of the king, his "father," he handed over the govern­ment to his ministers, and withdrew to the mountains to a life of religious contemplation.

Achieving a state of perfection, he attained immortal life in heaven, but chose to revisit earth in three protracted cycles of eight hundred visits each; during these forays back to earth, he preached his doctrine of compassion and salvation, healed the sick, and taught the peo­ple. By a series of imperial decrees issued between the years 1015 and 1017

•As with many other numbers in these texts, we are here being presented with mystical multiplications of the numbers seven and nine.

by the Song dynasty emperor Zhenzong, this figure was officially deified as the Celestial Jade Great Ruler of Heaven.
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Under the Highest God's general supervision, each of the other nine gods of hell—just like Yan Luo—has his holy day, and an invocation that, if correctly and respectfully uttered, may ward off his rage. Cumulatively, among themselves, they judge every foible of which humans are capable, and few will escape being punished by them. The role of the god who rules the first hell is preliminary scrutiny of the newly dead, prior to passing them on to others: in his palace hangs a mirror, called the Mirror of Reflection, where all must see their own sins through their own eyes. Most are pushed on at once to the other palaces of hell, where their specific sins are dealt with, but two groups are kept for further suffering through thought: the first is composed of those who killed themselves without good reason, out of petty spite or sputtering anger, not because of unbear­able hardship or humiliation. In taking their lives for inadequate reasons, such people betrayed both the gods of the land who gave them existence and the parents who spawned and raised them; for this ingratitude, they must, once in every twelve-day cycle, endlessly relive the exact suffering that led them to the act of suicide itself. Those in the other group are Buddhist and Taoist priests who were careless in their chanting of holy texts, or took money for their services, or deceived the gullible; each is enclosed in a narrow cell lit only by a guttering lamp with an endless line of wick and a hundred pints of lamp oil, until every word of the sacred books has been read aloud correctly.
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As for the other palaces of hell, all those who have not lived purely and thus could not avoid the mirror's judgments, must face their suffering in turn. Thither go the quack doctors who in search of profit harm their patients, the priests who deceive children of either sex to be their acolytes, people who sequester others' scrolls or pictures, marriage go-betweens who lie about their clients' charms.
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Hither come shop clerks who deceive their customers, prisoners rightfully condemned who escape from jail or exile, grave robbers, tax evaders, posters of abusive bills, and negotiators of divorce.
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Hither come those who won't yield the right-of-way to those who are crippled, who steal flagstones from the road and tiles from public buildings, who refuse to help the sick, who sell fake medicines or debase the quality of silver, who foul the streets with filth. The rich who forcibly build on the land of the poor, the careless or mischievous who set fire to hillsides or to property, the killers of birds, the poisoners of water, the destroyers of religious images, the defacers of books, the writers and read­ers of obscene literature, the hoarders of grain, the heavy drinkers, spend­thrifts, thieves, bullies, the drowners of baby girls, the killers of slaves, gamblers, lazy teachers, neglectors of parents—all, all, all shall suffer the penalties due them. The
Jade Record
lists every punishment for every cate­gory, the suffocating and the lacerating, the slicing and the burning, the breaking of bones and the yanking of teeth, snakes in the nostrils and worms in the brain, severing the penis, smashing the knees, pulling the tongue, tearing out nails, scratching out eyes—until the mind staggers under the horror of it all.
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Yet it is a melancholy truth that the world in and around Canton pro­vides violent deaths enough to test the mettle of all ten kings of hell and to wear the treads on the stairs of King Yan Luo's Tower to View the World. The Canton authorities execute hundreds of their people for vio­lent crimes each year, and both these killers and their victims must face judgment once again in the courts below the earth.
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Often there has been both public spectacle and retribution, as with the Canton wife condemned to death by slicing because she killed her husband. Huge crowds assem­bled to watch her death, drawn, it is said, by her pride and fierceness, her amazing beauty, and the tiny size of her feet.
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' Crowds gather too to see a woman who murdered her mother-in-law executed in her husband's presence, and to watch as a member of the pirate gang that killed twelve innocent foreign seamen is executed by being nailed to a giant cross.
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Others around Canton have committed crimes for which punishment both on earth and in the realms of hell seems justified to their contempo­raries. The men who pose as regular sedan chair carriers, using their dis­guise to kidnap and sell blind singing girls; the Buddhist priest who runs a den of thieves from his temple outside the city's eastern gate; those who rob the local graves not only of the ritual objects that might be buried there but of parts of bodies, to practice their "murdering, diabolical and magical arts."
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Other gods and spirits have their places and their days in the
Jade Record:
Guanyin, the compassionate Bodhisattva of mercy, and the Bud­dha Sakyamuni have two days each, one for the day of their earthly birth and one for the day on which they achieved enlightenment; the kitchen god has two as well, once for his birthdate and once for the day at the end of the year when he reports back to heaven what he has seen down here on earth. The city god has his day in the middle of summer, as do the local gods of the soil, in the middle of spring. The goddess Meng has her day on the thirteenth of the ninth month. Her role is a central one, for in the ten reaches of hell where the dead souls wander and suffer, the focus of the other gods is on judgment and remembrance, so that all human souls can be punished until the record is clear. But Meng's role is to induce forgetfulness, so that those born again to various forms of life on earth will not be burdened—or overgifted—with earlier memories.

Goddess Meng's Tower of Forgetting, subdivided into 108 chambers, lies just beyond the tenth palace of hell, where all souls have received their final decisions on reincarnation. In every chamber of her domain her demons lay out cups of the "wine that is not wine," and every soul that enters is forced to drink. As they drink, their past lives vanish from their senses, they are stripped clear of memory, and tossed into the red waters of hell's last river. Borne by the current, they are washed ashore at the foot of a red wall, on which a message four columns long is hung: "To be a human is easy, to live a human life is hard; to desire to be human a second time, we fear is even harder. If you wish to be born into the Happy Lands, there is one easy way—say what is really in your heart, then you'll reach your goal." Two demons then haul them ashore, to send them on to their newly allotted spans. One demon is tall, round-eyed and laughs uproariously; he is in a fine robe, with a black scholar's hat on his head, writing brush and paper in his hands, a sword on his back. His name is Life-is-short. The other is dressed in soiled cotton clothes, blood flows from his head, he furrows his brows and loudly sighs, carries an abacus for calculations, and has an old rice bag slung around his shoulders in which he stuffs scrap paper. His name is Death-has-gradations.
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There is one group of souls, the
Jade Record
tells us, who after they have passed through all the trials, and been prepared for their return to earth, petition the demons to stay as ghostly souls a while longer, before regaining their corporeal forms, and sometimes their petition is granted. These are women who have been so badly treated by men in their former lives that they wish to return as ghosts to get revenge. Some were falsely promised marriage then betrayed, some were seduced, some were prom­ised they would be the principal wife and found other consorts already in the home. Some were widows, promised shelter for their aged parents, or succor for their children from a former marriage, and for these or other reasons, when humiliated or betrayed, took their own lives. If the men who wronged them so on earth are about to sit for the examinations, and the women succeed in getting the demon's permission to delay return in bodily form, as soon as the evildoers congregate in the examination halls the women will hasten thither. Then in their formless state they will enter the halls and approach their abusers, now their victims, and addle their minds and misguide their writing brushes, so that they have no chance of passing. The men faced with this disaster have one way out: on the seven­teenth day of the fourth month, on the holy day for the king of the tenth and last palace in hell, if they worship him sincerely, and promise to reform themselves and live by the precepts of the
Jade Record,
then they can pass their examinations and be safe at once from the women's shades,

the exactions of the Mandarins, and the dangers of flood and fire.
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**
*

Once the New Year's festivities of 1837 are over, Hong Huoxiu yet again takes the qualifying examinations in Hua county. He passes this early round and, as he did in 1836, takes leave of his family, and travels to Canton for the second stage. This time, the pressures in the city are even higher than the year before. The literary director of Canton has warned of the prevalence of dishonesty among the licentiates in his region, and announced that any candidates offering bribes to have their papers given special commendation will be strictly punished. Mockingly, he records the euphemisms given by the candidates as they seek his special favor: "conveying expenses," "book gold," or "small expenses for opening the door."
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In contrast to the previous year, no foreign tracts are being distributed, and so many Canton printers have been rounded up that it is hard for publishers to meet their deadlines. Yet the
Jade Record
still circu­lates, assuring the hopeful that one sure way to attain examination success is to follow its admonitions for a virtuous life, and giving numerous exam­ples from previous reigns to ram the moral point home.
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Late in the second lunar month of 1837, Hong learns that despite his success in Hua he has yet again failed the round of examinations in Can­ton. Feeling too ill to make the long walk home, he hires a sedan chair with two bearers, reaching Guanlubu on the first day of the third month, the birthdate of the king of the second hell, who punishes the purveyors of false hopes. Now too weak to move, Hong goes to bed.
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A great crowd gathers around his bed, summoning him to visit King Yan Luo in hell. It is a dream, but Hong sees it as the warning of the end. He calls his family to him, and his two elder brothers hold him half upright in the bed. Hong's parting words, as remembered by his cousin, are these: "My days are counted, and my life will soon be closed. O my parents! How badly have I returned the favour of your love to me! I shall never attain a name that may reflect its lustre upon you."
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Hong's wife, too, is weeping by the bed, and to her Hong says, "You are my wife. You must not remarry. You are now pregnant and we do not know whether you will bear a son or daughter. If it is a son, let my elder brothers look after you, and do not remarry. If it is a daughter, do likewise."
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Hong lies back on the bed, too weak to say more, and the family realize that he is about to die. His body is still, his eyes are closed. In his crowded brain, another throng assembles. There are men playing music. There are children in yellow robes. There is a cock. There is a tiger. There is a dragon. Attendants bring a sedan chair, in which Hong takes his seat. Borne aloft on their shoulders, accompanied by his varied retinue, Hong is carried away toward the east.
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Inside his sedan chair, Hong stirs in fear. But when the procession halts at the great gates, the crowd is bathed in light, and welcoming. The attendants who greet him wear dragon robes and horn-brimmed hats, not the martial dress of Life-is-short, or the soiled motley of Death-has- gradations. Though they slit him open, like the fiends in hell, it is not to torment him but only to remove the soiled mass within, which they at once replace with new organs, sealing the wound as though it had never been. The texts they unroll slowly from a scroll before his eyes are clear to read, not distorted by a sputtering wick, and he absorbs them fully, one by one.

His reading finished, a woman comes to greet him. She is not the god­dess Meng, forcing him to drink beakers of forgetfulness on the edge of a blood-colored stream. For this woman calls him "son," and herself his mother. "Your body is soiled from your descent into the world," she tells him. "Let your mother cleanse you in the river, after which you can go to see your father."
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Hong sees that his father is tall, and sits erect, his hands upon his knees. He wears a black dragon robe and high-brimmed hat. His mouth is almost hidden by his luxuriant golden beard, which reaches down to his belly. There are tears of anger and of sorrow in his eyes as he addresses Hong, who prostrates himself before him, then stands to one side in rever­ent attention.
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