Encyclopedia of India–China Cultural Contacts v2.c10.s3.t2: The Investiture of the Gods
Encyclopedia of India–China Cultural Contacts v2.c10.s3.t2
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The Investiture of the Gods
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*Fengshen Yanyi* (*The Investiture of the Gods*), is the major vernacular works of the 'Shenmo' genre interpreting the conditions based on the historical events that occurred with the King of Wu in the 11^th century. It is also known as '*Fengshen Zhuan*, Shangzhou Lieguo Quanzhuan' or '*FengshenBang*', which consists of 100 chapters and is believed to be written by Xu Zhonglin (1567-1620), who might have just compiled it, because prior to its publication, there were already a variety of relevant folk tales such as *Wuwang Fazhou Pinghua*. In the 11^th century BCE, Wuwangfazhou’s interpretation of historical events stem from a long background of ghost stories
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Plot
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King Zhou has offended Nüwa, and Nüwa thus sends the 1,000-year-old vixen spirit, nine-headed pheasant spirit and jade pipa spirit to bewitch the king. The vixen spirit, in the disguise of Daji, causes troubles at the royal palace, and King Zhou rules the state with cruelty and persecution. Li Jing, a military commander at Chentang Pass, has three sons, Jinzha, Muzha and Nezha. Shortly after his birth, Nezha is accepted by Taiyi Zhenren as an apprentice, and at the age of 7, he fights with and kills the third son of the East Sea Dragon King, causing chaos in the Dragon Palace, and shoots dead a disciple of Shiji. As a life for a life, Nezha commits suicide. Taiyi Zhenren brings Nezha back to life with lotus leaves and roots. Nezha then goes to fight with Li Jing for revenge, but the latter subdues him with a golden pagoda from Randeng Daoren ('Burning Lamp Daoist'). Jiang Ziya leaves his master at the Kunlun Mountain, but has to hide himself in Panxi since he incurred the venomous hatred from Daji by burning the jade pipa spirit.
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Ji Chang of the Western Zhou pays a visit to Jiang Ziya and makes him the chancellor of Zhou. After the death of Ji Chang, his second son Ji Fa succeeded the throne. Generals and officers, persecuted by King Zhou, flee to the Western Zhou one after another. King Zhou repeatedly sends troops to suppress the Western Zhou. With the help of *Chanjiao* deities, Jiang Ziya removes the sorcery and leads the army to march toward the Shang, including Li Jing and his sons. *Jiejiao* demons assist with King Zhou with various evil tricks, but Jiang Ziya, after various setbacks, wins at last. He captures Chaoge, the capital of Shang, and seizes Daji and other demons. King Zhou burns himself. Ji Fa enters the palace, gives out clothes and food to the poor, and assigns official posts and fiefs.
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*‘The Investiture of the Gods’*
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In this novel, *Chanjiao*, a combination of Buddhism and Daoism, represents the righteous side and supports Ji Fa to overthrow the Shang Dynasty, while *Jiejiao*, a group of evil-doers and demons, represents the evil side and assists King Zhou, but is defeated at last. The influence of Buddhism, especially that of esoteric Buddhism, is visible everywhere. In particular, some Buddhist figures are remodeled into Daoist persons. For instance, the prototype of Li Jing, “the Pagoda-wielding Heavenly King”, is Vairocana, who is one of the four heavenly kings and has a son, named ‘Nalakābara’, and his deeds are mentioned in Tantric texts, such as ‘*Pishamen Tianwang Jing*’ and ‘*Pishamen Yigui*’. The story of Nezha enjoys lasting popularity. Besides, several tantric figures become Daoists. For example, Dipamkara is turned into Randeng Daoren, Cundi Avalokitesvara into Zhunti Daoren, Samantabhadra into Puxian Zhenren, and Manjusri into Wenshu Guangfa Tianzun.
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*Fengshen Yanyi* has a number of English translations, including the translation by Gu Zhizhong (1898-1995), who is a journalist, editor and educator. He went to Calcutta in 1944 as the President and Chief Editor of the *Indian Daily*, and went back to China in 1946.
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(*Xue Keqiao*)
Linked texts (1)
- Vaiśravaṇakalpa — Sanskrit