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The Qilin and Kongzi
Character encoding GB2312 or Chinese simplified
“Master Sun, what is virtue?”
“Virtue is the headspring of eudaemonia and pleasure because the person is social and virtue is a social norm”. 孙大午, September 20, 2006, Xushui County, Hebei
The mystical Qilin 麒麟 was a celestial animal representing the west quadrant in Chinese mythology. Later, it appeared on rare occasions –particularly at the time of a solar eclipse-- in order to announce the birth or death of a sage or emperor. In China, it was second only to the dragon in its power. “The Qilin was believed to have sprung from the centre of the earth and was the first and most perfect of the 360 land creatures”. (1) This mystical animal gave gift of the art of writing from the time of Fu Hsi to the time of Kongzi. It was closely associated with Kongzi 孔子 since it manifested itself to his mother who carried him in her womb and to the sage himself.
Fu Hsi 伏羲 was the first of the five emperors during the golden age of antiquity. It was this emperor that saw a Yellow dragon-horse. “A native commentary on one of the Classsics, written in the second century BCE describes the dragon-horse as the vital spirit of heaven and earth fused together.” (2) The dragon-horse may have been a kind of Qilin or even a tortoise that emerged from the Luo He which is a tributary of the Huang He. This was around the year 2852 BCE. In that year, there was an eclipse of the sun on April 23rd according to modern retrocalculations. (3)
On the animal’s coat, Fu Hsi saw markings. The emperor perceived those symbols as a written language. (4) According to legend, this was the origin of Chinese calligraphy. Tradition though mainly credits Fu Hsi with the discovery of the trigrams and invention of knotted cord records which led to written script.
Mythology also attributes the invention of the Qin (lyre) to Fu Hsi who wished to harmonize mind-heart with the universe. By the late Zhou period it played an important role in ritual music. Its seven strings were tuned to the five pitches of the natural pentatonic scale.
In the year 2697 BCE, there was a solar eclipse. This may be the oldest preserved account of a solar eclipse. A Qilin was spotted in the hall of Huangdi 皇帝 (Yellow Emperor) at this time. Qilins were seen in the park during the 20th year of the emperor. Legend says that a Qilin took the emperor to the land of the dead. (5)
The Yellow Divine Ancestor was credited with the invention of the calendar in the 61st year of his reign. The first historical record of the 60 day cycle began on March 8, 2637 BCE. This year was designated as year one of the Chinese calendar. The calendar was based on precise astronomical observations of the longitude of the sun and phases of the moon.
It was said that a partial eclipse of the sun heralded the forthcoming birth of Kongzi. The sage was born on the 20th day after the eclipse of the sun. This took place in the 10th month of 552 BCE, or the 27th of the 8th moon as worked out today. (6) The Julian date based on Oppolzer’s system was August 20th, 551. There was also an earlier eclipse in the 9th month of 552. It is no wonder that two azure dragons came from the sky to his mother’s house on the night when Confucius was born. (7)
Kongzi himself recorded thirty-seven eclipses of the sun between 720 and 481 in the Chun Qiu 春秋. The eclipses of 709, 601 and 549 were total. Of course, he primarily recorded eclipses as seen from his own vassal state of Lu in Shandong Province (lat. 35” 40’N, 117 E).
Apparently, another rarity in terms of astronomical phenomenon coincided roughly with the birth of Kongzi. This was a coming into conjunction of the major planets. "This had happenened previously at the founding of the Xia Dynasty. While the five century interval between Confucius and the Duke of Zhou was noted it was not not normally linked to the motion of the planets, perhaps because Confucius’ invention of philosophy provided a substitute for literal representation of the movements of the heavenly bodies”. (8)
There were several conjunctions of major planets “wandering stars” in the years 552 and 551 BCE according to Dr. John Harper at Wychwood Observatory. In March 552, there was a conjunction of Mars and Jupiter. In February of 551, Jupiter was in conjunction with Venus rather near to the sun. Finally, in June 551, there was a conjunction between Mars and Jupiter west of the sun and visible in the morning sky. (9) Conjunctions involving the planet Jupiter may have been important to the ancestors of the Zhou and possibly to the Xia and Shang before them. (10) Of course, the moon would align on a monthly basis with each planet throughout this period of time.
Han astronomy asserted that the ultimate conjunction took place at time zero. This was before the cycle of Heaven, Earth and Man were set in motion. It involved the five planets, Sun and Moon. (11)
It was Kongzi who revised the Shu Ching 書 經 which the Chinese consider their most ancient of books. In paragraphs 3 to 8 of the first section, the Emperor Yao gives instructions to his astronomers, under the designations of He and Ho. These instructions are probably the earliest relating to astronomy on record in China. For example, the emperor directs them to receive the rising Sun with due respect. (12)
One of the classics of the Ru Jia “School of the Learned” is the Lun Yu : 論語 or 论语 or The Analects. In a famous quotation, Kongzi said that “One who rules through the power of virtue 德 might be compared to the Pole Star, which simply remains in its place while receiving the homage of the myriad lesser stars. (13)
(第一章) 子曰、為政以德、譬如北辰、居其所、而眾星共之。
According to Edward Kaplan, “Kongzi began the process of turning “de” 德 into a metaphor. In his hands de came to be used in the sense of “virtue” as we now use that term—meaning moral goodness—but without losing just yet its magical power”. (14)
It is appropriate here to consult a modern Confucian philosopher regarding the definition of virtue 德. A question was posed to Sun Dawu 孙大午 who is Head Master of the Dawu High School in Xushui County, Hebei. “Master Sun, what is virtue?” “Virtue is the headspring of eudaemonia and pleasure because the person is social and virtue is a social norm”.
Ursa Major or the Great Bear 小熊座 is a circumpolar group of stars. One part of the configuration or seven stars is pictured as the tail of the Great Bear. The two stars known by the Chinese names of Twinkling Brilliance 搖光 and Assistant 輔 point to Polaris “Tsze-wei” or the North Star. This is the location of the Emperor’s Seat 帝座 .
The star constellation Beidou 北斗 is referred to on oracle bones as dou 斗. The 甲骨文字典 explains dou as "疑用為星名,即北斗,夕至翌日祭之.", probably the name of a star (constellation), namely Beidou, from the evening to the next day sacrifices are made to it”. (15)
The star called Lingxing 棂星 is found in the Great Bear constellation. According to legend, the star represents talent. When emperors offered sacrifices to heaven, the sacrifices were offered firstly to Lingxing 棂星. (16) They also offered sacrifices to Confucius. The fact that the southernmost gate at the Temple of Confucius is named Lingxing suggests that Confucius is a star from heaven. (17)
Kongzi also edited an official collection of poetry of the Zhou Dynasty that constitute the Shih Ching 詩經 (Book of Odes). Some of the 311 poems had astronomical themes or references. One poem begins with the following lines: “The Milky Way in Heaven shines on all brightly. The Weaving-Lady labors there, beside the River …”.
The Weaving- Lady (She-niu or Zhinu) is found in the constellation called Lyre 天琴座. She is the brightest star called Vega and the Chinese refer to as 織女. About 10,000 years from now, the earth’s North axis will point at Vega due to a motion called precession. (18)
A fabulous creature called a Qilin represents rui (serenity and prosperity). Its origin is described in the Huainanzi 淮南子
that was compiled around 140 BCE. Hairy Heifer gave birth to Responsive Dragon that gave birth to Establish Horse that gave birth to Qilin. (19)
There are four spiritual creatures known as Si Ling 四霛/四灵 in Chinese mythology. In the mist of pre-history, they are found in the four quadrants that represent directions and seasons. The four celestial animals are the Qing-long, Feng-huang, Ch’i-lin and Gui-xian. The Qing-long 青龍 or dragon (east) is a bringer of good fortune and symbol of the emperor’s power. The Feng-huang 鳳凰 or phoenix (south) is a propitious sign.. The Ch’i-lin 麒麟 (west) represents benevolence and harmony. The Gui-xian 玄武 or tortoise (north) symbolizes longevity and happiness.
It appears that the perception of the Qilin underwent a change over time, but it is difficult to trace the exact development. Originally, there may have been only three celestial emblems. The earliest bronze mirrors show the Qinglong, Feng-huang and Ch’i-lin on the reverse side. (20). The Qilin then may have joined a group of four that included the Qinglong 青龍,Feng-huang 鳳凰 and the Gui-xian 玄武. Finally, the Qilin may have spiritually harmonized the five elements represented by Qing-long 青龍 yellow dragon, Zhuque 朱雀 red sparrow, cauldron 鼎, Baihu 白虎 white tiger and Black tortoise 玄武 (some later mystical texts refer to the Xuan Wu 玄武 or Black Warrior).
The Qilin became associated with the number five. The Qilin radiated five colours. They correspond to the basic elements; namely, wood (green), fire (red), earth (yellow), metal (white) and water (black). The system of five elements (Wu Xing) and classifying things by five was already evident in the Tao Te Ching 老子道徳經 and the Shu Ching 書 經,
In astronomical terms, the colours are associated with the five planets. They are Jupiter “Soui-sing”, Mars “Ying-houo”, Saturn T'ien-sing” or Genie of the Pivot “Tchou-niou-tchi-chin”, Venus “Ying-sing” and Mercury “Chin-sing”. In the heavens, the colours also correspond to the heavenly dragon (east), phoenix (south), cauldron (centre), tiger (west) and tortoise (north).
There are also five different types of Qilin. Each has a correspondingly different color.
1. Jade
2. Fire
3. Golden (most popular)
4. White
5. Dark or Black
Indeed, the Qilin is a combination of five animals. It has the face of a dragon, the body of a deer, the mane of a lion, the tail of an ox and the hooves of a horse. In a sense, the Qilin symbolizes the harmonization of these disparate elements, colors and parts.
The spiral horn of the Qilin faces backwards. This indicates its peaceful intentions. Its horn may be a kind of fertility symbol because it represents the wish for a son. It is the male Qilin that has a horn. Its horn may also symbolize an eclipse of the sun because the horn is the same shape as the crescent of the sun. The gender of the Qilin is both male and female as indicated by the Chinese name 麒麟 which is a combination of the two characters chi (male) and lin (female).
The Qilin appears on special occasions to announce the imminent birth of a sage or ruler. It is believed that Confucius’ mother saw a Qilin. This was prior to the birth of her son. It presented a jade tablet to Ching-tsae that proclaimed all the great things that her son would accomplish. Furthermore, it declared that he would be a King without a throne.
One may easily dismiss the story about his mother's long gestation period as mere hyperbole. It was said that it lasted twice the normal time. However, a simple explanation may suffice to account for this belief.
The length of the gestation period roughly matches the Greater One-Horned Asian Rhinoceros. The gestation period of Rhinoceros unicornus lasts between 15-18 months. To some degree, the rhinoceros resembles the fabled unicorn with its horn. In fact, one of the five types of Chinese unicorns was called the liniu (hsi-niu) which is usually translated as "rhinoceros". The other four were named the Qilin, the Xie Chai, (often called the Xie Zhi), the Bai Ze (Pai Tsê), the Xie Niu and the Ki-Lin. (21)
Today, this rare rhinoceros is an endangered species. There may be only 2400 in existence. Its habitat may extend to southern China. Unscrupulous poachers shoot to kill this beautiful animal for its horn which is used in Traditional Chinese Medicine.
The long human gestation period of Kongzi is not unique among the ancient Chinese. It is said not only that Lao Tze's gestation period was 81 years, but that he gave birth to himself and was born an old man. Does the number 81 suggest that he was 81 when he died and/or that it took 81 years to write his philosophy and/or that the length of the Tao Te Ching is 81 verses?
The facial appearance of Kongzi is singular. His face was homely; although a pleasant smile diverted attention from his looks. There were several warts on his cheeks. Furthermore, there was a large bump on his forehead. In a metaphorical sense, his looks may suggest that of a Qilin.
It is written in the Lun Yu 論語 that Tsze-chang asked Kongzi about perfect virtue. Kongzi replied as follows:
"To be able to practice five things everywhere under heaven constitutes perfect virtue." He begged to ask what they were, and was told, "Gravity, generosity of soul, sincerity, earnestness, and kindness” (22).
Qilin and Kongzi (continued)
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