The Historical Origins of Zhu Bajie’s Previous Incarnation and his Battle Rake

Last updated: 05-15-2018

The novel depicts Zhu Bajie as a reincarnation of the Marshal of the Heavenly Reeds (Tianpeng Yuanshuai, 天蓬元帥) (Wu & Yu, 2012, p. 212).[1] But did you know that this general was actually venerated as a deity? Sui Dynasty (581-618) sources describe him serving under the Northern Emperor (Beidi, 北帝), the Hades of Daoism, as a powerful exorcist. This is best exemplified by the “Northern Emperor’s Method of Killing Demons” (Beidi shagui zhi fa, 北帝殺鬼之法), a sixth-century rite which contains a prayer invoking Tianpeng by name (Davis, 2001, p. 75; Pregadio, 2008, p. 979). Another text identifies him as one of nine stellar gods associated with the Big Dipper constellation and “assign[s him] the function of security and protection” (Davis, 2001, p. 75; see also Andersen, 1989, pp. 35-36). Early Song Dynasty (960-1279) sources expand on Heavenly Reed’s position under the Northern Emperor and describe him as head of the thirty-six generals of the Department of Exorcism (Pregadio, 2008, p. 992). Most importantly, this is when he was associated with two other powerful exorcist deities, namely Black Killer (Heisha, 黑煞) and Dark Warrior (Xuanwu, 玄武), to form the trinity of the “Three Great Generals of Heaven” (Davis, 2001, p. 75). This was later expanded to a quaternity known as the “Four Saints” (Sisheng, 四聖), which included Heavenly Reed, Black Killer, the True Martial God (Zhenwu, 真武, a variant of the Dark Warrior), and Heavenly Scheme (Tianyou, 天猷) (Pregadio, 2008, p. 479; Little, Eichman, & Ebrey, 2000, p. 298).

Heavenly Reed’s position as a protector and association with the military led to his worship by soldiers. Davis (2001) writes, “The cult of Tianpeng remained popular among military circles into the Southern Song, when [legend has it] he aided various generals in their battles with the Jin” (p. 75). The Song was also when the deity was bestowed the military rank of Marshal (Yuanshuai, 元帥) (Pregadio, 2008, p. 979), the name by which he is called in JTTW (Marshal of the Heavenly Reeds) . During the Ming, a martial arts style (Tianpeng’s Fork, 天蓬釵) and a weapon technique (Tianpeng’s Spade, 天蓬鏟) were named in his honor.

Tianpeng is described in one Song dynasty source as a multi-armed god “dressed in black clothes and a dark hat” (Davis, 2001, p. 75). The names of his trinity companions also reveal their connection with black (i.e, “Black Killer” and “Dark Warrior”). This is because the color is associated with the direction north and thereby the Northern Emperor, whom the three serve (Davis, 2001, p. 75; Welch, 2008, p. 223). A circa 1460 painting of the aforementioned Four Saints actually portrays the Marshal of Heavenly Reeds with black Skin (fig. 1). Why is this important? Because JTTW describes Pigsy as having a black face (Wu & Yu, 2012, p. 375, for example). I therefore suggest Zhu Bajie is described as such because of his previous incarnation’s association with the color.

Click the image to open in full size.

Fig. 1 – (Left) The circa 1460 painting depicting the Four Saints (Sisheng, 四聖) (larger version). Heavenly Reed is the black-skinned figure in the upper left. Fig. 2 – (Center Left) A modern Zhu Bajie action figure with an ornate silver-headed rake (larger version). Fig. 3 – (Center Right) A pair of Pa () military rakes from the San Cai Tu Hui (三才圖會, 1609) (larger version). Fig. 4 – (Right) A Yundang (耘盪hand harrow) from a Ming Dynasty agricultural treatise that borrows heavily from the Nongshu (農書) (larger version). 

JTTW describes Pigsy’s rake as being a pole arm with nine teeth (fig. 2). But did you know that, despite serving as a general in heaven, his weapon is not the kind that was historically used by the Chinese military. Those of the Ming Dynasty (1368-1644), when the book was written, “were [two] meters in length and used to unseat enemy riders and hook and grab enemy weapons” (Swope, 2009, p. 78). The Pa (鈀, rake) (fig. 3), for example, was covered with hooks in place of teeth to aid in the aforementioned hooking action.[1] But noted Ming General Qi Jiguang (戚繼光, 1528-1588) considered it useless in his battle against Japanese pirates (Tang Pa (钂鈀), 2015).

Pigsy’s weapon more closely resembles agricultural tools that were traditionally used by peasant farmers as far back as the Yuan Dynasty (1271-1368). The Book of Agriculture (Nongshu, 農書, 1313) by the Confucian scholar and inventor Wang Zhen (王禎, fl. 1290-1333) includes descriptions and woodblock prints of several manual and water-powered farming implements. The book itself was written in response to the devastation that the Mongols had wrought on China over decades of war. So the featured tools were meant to help make life easier for farmers toiling away in the fields (Bray & Needham, 2004, pp. 59-60). One such innovation to come from the book was the Yundang (耘盪, hand harrow) (fig. 4), a bamboo-handled rake with metal teeth designed to weed rice crops (Bray & Needham, 2004, pp. 61-62). I suggest this and other tools like it most likely influenced Zhu Bajie’s weapon.

I also posit the hog spirit was given such a weapon because it added to his image as a country bumpkin. Whereas Monkey wields a magic iron staff once used by Yu the Great to tame the world flood, Pigsy brandishes a gardening tool. The weapon itself is comical in that it is said to have been handcrafted by Laozi (老子) from “divine ice steel” and etched with arcane symbols (Wu & Yu, 2012, pp. 382-383). That’s one fancy rake!

_________________________________________

Update: 05-15-2018

Feng Dajian of Nankai University was kind enough to direct me to this Ming-era woodblock print (fig. 5) by Shide tang (世德堂本), the original publisher of Journey to the West. Check out Pigsy’s war rake! Again, his weapon from the novel is the agricultural type, but this print is an interesting change of pace. Also, notice how Sandy’s staff doesn’t have any metal blades (as normally shown in pop culture).

Shide tang print (Sandy vs Pigsy) - Small

Fig. 5 – Ming-era Shide tang print of Pigsy vs Sandy (larger version).

See also:

Notes:

1) A more accurate translation for Tianpeng is “Heaven’s Mugwort”. Van Glahn (2004) explains that this “curious name…alludes to the plant’s demonifugic properties” (p. 121). This suggests the ancient Chinese folk belief that mugwort kills demons was anthropomorphized and defied as Tianpeng.

2) Other kinds of military rakes included the pitchfork-like Yi Pa (㑥耙), the trident-like Tang (钂) and Tangpa (钂鈀), and the more rare halberd-like Mao Lian Tang (茅鐮钂) (Tang Pa (钂鈀), 2015).

Sources:

Andersen, P. (1989). The Practice of Bugang. Cahiers d’Extrême-Asie, 5. Numéro spécial Etudes taoïstes II / Special Issue on Taoist Studies II en l’honneur de Maxime Kaltenmark. pp. 15-53.

Bray, F. & Needham, J. (2004). Science and civilisation in China: Volume 6, biology and biological technology; part 2 – agriculture. Cambridge: Cambridge U.P.

Davis, E. L. (2001). Society and the supernatural in Song China. Honolulu: Univ. of Hawaií Press.

Little, S., Eichman, S., & Ebrey, P. B. (2000). Taoism and the arts of China. Chicago: Art Institute of Chicago.

Pregadio, F. (2008). The encyclopedia of Taoism: Volumes 1 and 2. London [u.a.: Routledge.

Swope, K. (2009). A dragon’s head and a serpent’s tail: Ming China and the first great East Asian war, 1592-1598. Norman: University of Oklahoma Press.

Tang Pa (钂鈀). (2015, March 24). Retrieved November 02, 2017, from https://greatmingmilitary.blogspot.com/2015/03/tang-ba.html

Von, G. R. (2004). The sinister way: The divine and the demonic in Chinese religious culture. Berkeley: University of California Press.

Welch, P. B. (2008). Chinese art: A guide to motifs and visual imagery. North Clarendon, VT: Tuttle Pub.

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

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