"O Soul, Come Back!" A Study in The Changing Conceptions of The ...

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SOUL AND AFTERLIFE 373phical tradition.2" However, as we shall see later, it was not the viewto be accepted by the common man in China in subsequent, especiallyHan, times.We know relatively little about the origin of hun as a concept ofsoul. It is quite possible that the concept was more fully developedin the south and then spread to the north sometime during the sixthcentury B.c.22 This possibility finds some support in the textualevidence at our disposal.According to the "T'an-kung" tE chapter of the Li-chi, generallybelieved to be a pre-Han text, Prince Chi-cha *tL of the southernstate of Wu (in Kiangsu) lost his son while travelling in the north in515 B.C. At the burial ceremony, he is reported to have expressedthe following view about the dead: "Destined it is that his bonesand flesh should return to the earth. As for his soul-breath (hun-ch'iAA), it goes everywhere, everywhere. X X23 It is important to note thatin this passage the idea of p 'o is conspicuously missing, which seemsto indicate that it was not as widespread a concept as in the north.For the "bones and flesh" refers to the corpse, not the p 'o-soul. Atany rate there can be little doubt that in the southern tradition thehun was regarded as a more active and vital soul than the p 'o. This isclearly shown in the ancient anthology Ch'u Tz'u V ("The Elegiesof Ch'u"). Two of the songs, datable to the early third century B.C.,describe the shamanistic ritual of "soul summons." The followinglines appear repeatedly in these two songs:O soul, come back! In the east you can not abide. 0 soul, come back! In the southyou cannot stay. 0 soul, go not to the west! Oh soul, go not to the north! 0 soul,come back! Climb not to heaven above. 0 soul, come back! Go not down to theTI nnrl n-f nnAr-tni,_ 2421 The orthodox Confucian view is best presented in Ch'ien Mu, A Ling-hunyu hsin GWdl1b (Taipei: Lien-ching ch'u-pan-she, 1976). Tzu-ch'an's view may be interestingly comparedto Aristotle's as expressed in De Anima: 413a/4; "The soul is inseparable from its body,or at any rate that certain parts of it are (if it has parts)-for the actuality of some of them isnothing but the actualities of their bodily parts. Yet some may be separable because they arenot the actualities of any body at all. " (In Richard McKeon, ed., The Basic Works of Aristotle[New York: Random House, 1941], p. 556).22Hu Shih, "Concept of Immortality," pp. 31-32.23 Li-chi chu-su 10.19b.24These lines can be found in David Hawkes,Beacon Press, 1962), pp. 104-105, 110.Ch'u Tz'u, The Songs of the South (Boston:
374 YING-SHIH YUThe "soul" in each and every case refers invariably to the hun andtherefore confirms completely the belief of the southern prince Chichathat the hun-soul indeed goes everywhere.Probably as a result of the fusion of cultures, by the second centuryB.C. at the latest, the Chinese dualistic conception of soul hadreached its definitive formulation. A most succinct statement of thisdualistic idea may be found in the Book of Rites (Li-chi, "Chiao t'esheng" ltt chapter): "The breath-soul (hun-ch'i A) returns toheaven; the bodily soul (hsing-p'o 1fYA) returns to earth. Therefore,in sacrificial-offering one should seek the meaning in theyin-yang kM principle. X 2 It may be noted that several dualities are involved inthis formulation. In addition to the basic duality of hun and p 'o, wealso see the dualities of ch 'i and hsing, heaven and earth, as well asyang and yin. We shall explain the ideas of ch 'i and hsing at a laterjuncture. Briefly, the dualism may be understood in the followingway: Ancient Chinese generally believed that the individual humanlife consists of a bodily part as well as a spiritual part. The physicalbody relies for its existence on food and drink produced by theearth. The spirit depends for its existence on the invisible life forcecalled ch 'i, which comes into the body from heaven. In other words,breathing and eating are the two basic activities by which a man continuallymaintains his life. But the body and the spirit are eachgoverned by a soul, namely, the p 'o and the hun. It is for this reasonthat they are referred to in the passage just quoted above as the bodily-soul(hsing-p'o) and the breath-soul (hun-ch'i) respectively.The identification of the hun-p 'o duality with theyang-yin principlewas a later development, resulting evidently from the rise andpopularity of the yin-yang cosmology in the late fourth and earlythird centuries B.C. Although in the above-quoted statement byTzu-ch'an the hun is defined as the yang or positive part of the p'o,the p 'o itself, or the remainder of it, is not described asyin. The equationof the paired concept of hun-p 'o with that of yin-yang had yet tobe developed. Now, according to theyin-yang cosmology, there aretwo basic opposite but complementary forces at work in the cosmos.25 Li-chi chu-su 26.21b. For a comprehensive discussion of the relationship between the hunand the p 'o on the one hand, and the idea of ch 'i as a cosmic life force on the other, see KuritaNaomi BA a , Chigokujjdai shiso no kenkyuP N T h I)ffl o (Tokyo: Iwanami shoten,1949), pp. 75-146.
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