"as described in Western Zhou bronze inscriptions, ... the spirit would end up in the Heavenly bureaucracy lined up by rank with his ancestors as aides to the High God (Shangdi)".

p.

souls

28

In the song "Zhaohun," ... After the party the scene shifted abruptly ... to the stark scene of one lone hunter, referred to as a king hunting in a marshland. ["In the Yili funeral record, the last set of items placed in the tomb consisted of hunting equipment ("Jixi, ji" ..., Yili Zhengzhu 13.31b-32b)." (p. 28, fn. 47)] ... The final scene was from far above the earth, a thousand li above the rivers and woods."

29

"Confucius ... replied : "... All that is alive must die ... . When the bones and flesh are down below in the earthen chamber (yin ...) made (for them) in the wild lands (yetu ...) ... their vital breath (qi) rises above it, as a shining glow (zhaoming ...)". (Li-ji Z^en-z^u "Ji-yi", sect. 24, 14.10a-b)

p.

attire

31

"When the illness became critical, they laid the patient on the ground ... . Attendants ... changed the patient into court attire and, as death drew near, they placed a cotton gauze over his mouth and nostrils to determine when he had stopped breathing." [Li-ji Z^en-z^u "San da-ji", sect. 22, 13.1a-2b]

32

... someone would also immediately grab the ritual clothes the deceased used while alive and

33

"the aspect, or spirit, of the person that would respond to his name was believed to fly northwards. The North is explained in the Liji as a dark region (you ...) filled with guishen. [Li-ji Z^en-yi "Tan-gon, s^an", sect. 2, 3.3b. "earlier, the dead were buried with their heads pointing north because this region represents "darkness" (Liji zhengyi, sect. 2, 3.5a). This has been discovered to be the case in many Western Zhou burials" (p. 33, fn. 74)] On the other hand, the path to Heaven was in the West."

direction

__ Gate

northwest

Heavenly

northeast

Ghost

southeast

Earth

southwest

Human

p.

manuscript

34

"the Chu silk manuscript (with trees in the corners and no marked gates) ... ."

34, fn. 77

... the Chu silk manuscript ... was discovered in a tomb in Changsha".

34, fn. 78

NW = black." {The intermediate directions are significant in Daoism (for solar risings and settings at solstices); and in Bon.}

p.

funeral

34

"the divination boards being used to divine the directions a spirit might go after death (on the path to Heaven? As a ghost? Or perhaps reborn as a human?) ... .

In another account of attempted resuscitation of the corpse immediately upon death, the spirit is called to the northwest ... .

35

"According to Han account, the attendants ... put a wedge between the teeth to keep the mouth open for later food offerings and bound the feet to a stool ... . Ice was put under the bed.

... West was associated with the direction the spirit should go."

36

orientations in respect to the death-bed : "the host ... faces southeast to command and send off the person who would announce the death. Guests paid their respects to the east of the bed and the host’s family was situated to the west (facing east). The wife (and other close female relatives in the Liji account) faced westward." Other relatives faced north".

41

"The Liji, for example, notes the regrettable Chu custom of asking important visitors to help dress the corpse".

37, fn. 90

A face covering in the late Western Zhou period Jin Hou tomb in Tianma-Qucun, Shansi, had a complete jade mask composed of 48 jade pieces sewn onto cloth".

38

(In another account [Li-ji, "Za-ji" – Li-ji Z^en-z^u sect. 21, 12.16a], however, those who walked with the funeral were gagged and led by artisans with feathers or reeds of white grass.)"

"After the deceased[’s] relatives and friends emerge from the tomb, they sacrifice to the earth and road spirits and, again back in the shrine and house, to the deceased’s wandering spirit." (Yi-li chapter "Ji-xi" – Yi-li Z^en-z^u 13)

p.

mourning

38

"In general, during the three years of mourning, mourners would perform sacrifices at set periods to settle the spirit in the shrine and in Heaven. ... these sacrifices made sure that the souls did not have to stay underground in a region called the Yellow Springs (huangquan ...)."

39

"At each of these feasting ceremonies, the corpse is represented by a personator, presumably a grandson, but referred to directly as "Corpse" (shi ...). The ceremonies, which had different names depending on the time interval represented (e.g., xiang ... after the first year, and a Greater Xiang ... after the second year with a dan ... a month later), began on the day of burial and involved a ritual called yu ..., which, according to the Han-period commentator Zheng Xuan, meant to "calm" (the spirit)". (Yi-li Z^en-z^u mu-lu 4b)

39, fn. 104

"The word yu" : "the oldest reading attested in inscriptions is as a sound word representing a sigh of lament".

40

mourning as re-enactment of the funeral : "a kind of parade involving masked exorcists, ... a Chi You ...-like figure dressed as a tiger with horns, carrying weapons or a spirit-bird figure, something like the death-god, ... Rushou ... ." [Ru-s^ou "punishes (xing ...) for Heaven" (p. 40, fn. 112).]

p.

deities

39

According to S^uo-wen, there was "a mythical animal called zouyu ..., which by some accounts was a black and white striped ["The Liji, "Sang daji," notes that the body cases, cloth bags pulled over the corpse ..., were striped black and white along the lower half for rulers and high level officers (Liji Zhengzhu, sect. 22, 13.9a). (p. 39, fn. 107)] tiger ["the sage king Shun ... according to later myth had a tiger official named yuhu ..." (p. 39, n. 104)] that consumed dead flesh

39, fn. 103

"The earliest textual reference to the zuoyu is in a hunting song preserved in the "Shaonan" ... section of the Shijing, Mao no. 25."

45-6

and the walkway (xing ...)."

46, fn. 16

the God of __

to the __

Si-min (‘Fate’)

impluvium

Calamities

stove

46

... the Liji, which notes that once living beings die, they ... are then referred to as ghosts whose "bones and meat" are buried below. "The crypt then becomes the Wild Land."" (Li-ji Z^en-z^u sect. 24, 14.10a)

The early [Western] Han equivalents, called "gao li ce ...," were written on bamboo slips – sometimes as part of the tomb inventory texts – to report the burial and its contents to the lord of the underworld."

49

"The underground register in the Mawangdui funeral painting shows two "earth goats" (four-legged horned dragon-like white creatures) and a central human-like figure, naked and squat, holding up the ground – a figure ... identified as the Lord of the Earth."

dir.

orientation

allocation

east

head of corpse

"a huge banquet was set in the compartment above his head."

south

left side

"his military equipment."

west

at his feet

"personal effects for the road."

north

right side

"items ... to prove his identity and rank when he met the spirits in the underworld, on his journey, or in Heaven."

p.

coffins

48

two outer coffins made of elm planks."

51

The innermost coffin was rectangular ... . The lid had two double-headed bronze monster faces holding ring handles ... . ...

52

The ... coffin was painted ... outside black with yellow and red lacquer phoenixes with gold and silver powder. ... The western end de’cor ... was an abstract taotie or monster mask looking straight out, its jawless mouth open, as if ... it were ... about to strike from its hole. This coffin was also tightly bound with a crisscross of rope."

dir.

compartment, with its contents

east

"Dining Room (shishi ...)"

south

"weapons and horse-and-chariot equipment"

west

"items for daily use such as food and furniture."

north

"decorative and protective items of a personal nature."

p.

spirits

80

"During the Shang, the source of the curses was sought from among a hierarchy of thirty-one male and twenty female ancestral spirits, spirits whose needs were attended to every ten days in a series of five different sacrifices."

82

the spirits of large rivers."

84

"a diviner would "release" (jie ...) ... from the curse of a particular spirit or ghost by a method that involved "beating" or "attacking" (gong ...) it by means of his "will" (si ...) or his "command" (ming ...)."

84, fn. 18

"This may have involved the use of drums, bells, and screeching ... . The use of music and bells in sacrifice and therapy for the occupant of the Xincai tomb is recorded on fragments of that tomb’s divination text".

84

Han and later texts mention the use of a needle-like

85

"stone" ... called a "medicine stone" (yaoshi ...) or a "piercing stone" (bian ...) that was used to release the "evil blood" (exue ...) in swollen areas, carbuncles, or ulcerated infections. Stone tomb reliefs from the Eastern Han period seem to depict doctors administering this technique. Their dress – half man and half bird – suggests a spirit ... doctor (dressed like the death-god Rushou)."

p.

Day Book

87-8

Day Book B :-

day

concern

death of __

"spiritual blame is located in __"

87

1^st Zi

women

child

canal

2^nd C^ou

rats

3 people

3^rd Yin

nets

"fire on the outside"

"Room Four"

87-8

(p. 87) 4^th Mao

meetings

as-yet-unborn younger brother

(pp. 87-8) deceased in-law

88

9^th S^en

stones

child will be born "incomplete"

"Room Two"

10^th You

witches

small child "within three months"

88-9

"Sickness" text in Day Book A :-

pair of days

affliction

88

1^st-2^nd Jia or Yi

"it is due to your mother and father having cursed you. For meat offering, come ... with it inside a lacquer vessel."

3^rd-4^th Wu or Ji

"Fever resides in the east region" ["it is from a witch having activated grandmother’s curse. For yellow-colored [meat] (use) a plain fish". (pp. 88-9)]

5^th-6^th Bin or Din

"it is due to the grandfather’s curse. For red-colored meat (use) a rooster".

7^th-8^th Gen or Xin

"there is Fever to the south."

89

9^th-10^th Ren or Gui

"Fever resides in the center of the Nation." [" "nation" bang ..., possibly a reference to the area of the sky associated with each state" (p. 89, fn. 48)]

"Visiting People" (jian-ren) Text in Day Book B :-

when visiting the sick on a Zi day :

If "they became ill on a Chen day, there would be little hope of recovery.

But if they had become sick on a Wu day, there would be a good recovery."

"If you were visiting them because of a death or a birth which occurred on a Shen day, then ... The implicated ghost might be an outer ghost of the great-grandfather generation (i.e., a deceased in-law)."

90

"a "Sickness" text notes that to cure a patient on a You, Wu, Si, or Yin day, the healer must take the place (dai ...) of the patient."

Perhaps most interesting ... is the case where if a man finds himself in a room unable to breathe or move, it is due to a Strong Spirit (zhuangshen ...)

91

in the room. This was cured by ingesting a fragrant brew of ... red pig, horse’s tail, and dog’s head."