SOUL AND AFTERLIFE 383A.D., that is before appreciable Buddhist <strong>in</strong>fluence on Ch<strong>in</strong>ese lifeand thought, we f<strong>in</strong>d at least four ts 'ao 1 or "departments" <strong>in</strong> thecelestial government. <strong>The</strong>y are the m<strong>in</strong>g-ts'ao 01 ("Department <strong>of</strong>Fate"), shou-ts'ao Xf ("Department <strong>of</strong> Longevity"), shan-ts 'ao I("Department <strong>of</strong> Good Deeds") and o-ts'ao 7,1< ("Department <strong>of</strong>Evil Deeds").47 <strong>The</strong> term ts'ao, it may be noted, is a direct borrow<strong>in</strong>gfrom the Han governmental organization. <strong>The</strong>re were, for <strong>in</strong>stance,four ts'ao <strong>in</strong> the <strong>of</strong>fice <strong>of</strong> the shang-shu M ("Masters <strong>of</strong>Documents") which, s<strong>in</strong>ce the time <strong>of</strong> Emperor Wu, had become"the key organ <strong>of</strong> the state. "48 This also expla<strong>in</strong>s why <strong>in</strong> the HsiangerhCommentary on the Lao-tzu t=f *flT, the celestial government isalso referred to as the t'ien-ts'ao )I ("Heavenly Departments"), anidea which has been perpetuated <strong>in</strong> Ch<strong>in</strong>ese popular culture evers<strong>in</strong>ce.49 <strong>The</strong> T'ai-p'<strong>in</strong>g ch<strong>in</strong>g also reveals someth<strong>in</strong>g about how thevarious departments conduct their bus<strong>in</strong>ess. Each departmentkeeps detailed personal dossiers on all liv<strong>in</strong>g persons. When a personhas accumulated enough merits, for <strong>in</strong>stance, his dossier, afterevaluation, may be transferred to the Department <strong>of</strong> Longevity.50On the other hand there is also the possibility that a person formerly<strong>of</strong> good conduct may eventually end up <strong>in</strong> the Department <strong>of</strong> EvilDeeds, if he is later found to have committed many s<strong>in</strong>s. Thus, notonly are the personal records <strong>of</strong> all liv<strong>in</strong>g be<strong>in</strong>gs updated on a daily47 Wang M<strong>in</strong>g IE, ed., T'ai-p'<strong>in</strong>g ch<strong>in</strong>g ho-chiao ; (hereafter TPC, Pek<strong>in</strong>g:Chung-hua shu-chii, 1960), pp. 526, 546, 551, 552. <strong>The</strong> dat<strong>in</strong>g <strong>of</strong> the TPC has been highlycontroversial. See B. J. Mansvelt Beck, "<strong>The</strong> Date <strong>of</strong> the Taip<strong>in</strong>gJ<strong>in</strong>g," TP 66.4-5 (1980):149-82. However, modern scholars generally agree that although it conta<strong>in</strong>s many later <strong>in</strong>terpolations,parts <strong>of</strong> the work can be dated to the second century. See Y<strong>in</strong>g-shih Yii, "Life andImmortality <strong>in</strong> the M<strong>in</strong>d <strong>of</strong> Han Ch<strong>in</strong>a," HJAS 25 (1964-65): 84, n. 17, and Max Kaltenmark,"<strong>The</strong> Ideology <strong>of</strong> the T'ai-p '<strong>in</strong>g ch<strong>in</strong>g, " <strong>in</strong> Holmes Welch and Anna Seidel, eds., Facets<strong>of</strong> Taoism (New Haven: Yale University Press, 1979), pp. 19-45. More recently, furtherefforts have been made by two Ch<strong>in</strong>ese scholars to establish the Han orig<strong>in</strong> <strong>of</strong> the text. SeeWang M<strong>in</strong>g IE, "Lun T'ai-p'<strong>in</strong>g ch<strong>in</strong>g ti ch'eng-shu shih-tai ho tso-che" Fit:PThQ;*MITf, Shih-chieh tsung-chiaoyen-chiu f 1982.1:17-26 and T'ang I-chieh, &-Th "Kuan-yii T'ai-p'<strong>in</strong>g ch<strong>in</strong>g ch'eng-shu wen-t'i" ;k Pn:VER;M , Chung-kuo wenhuayen-chiuchi-k'an, PJ;Lff5E%fIJ, no. 1 (Fudan University Press, Shanghai, March1984): 168-186.48 Wang Yii-ch'iian, "An Outl<strong>in</strong>e <strong>of</strong> the Central Government <strong>of</strong> the Former Han Dynasty,"<strong>in</strong> John L. Bishop, ed., Studies <strong>of</strong> Governmental Institutions <strong>in</strong> Ch<strong>in</strong>ese History, (Cambridge,Mass: Harvard-Yench<strong>in</strong>g Institute, 1968), p. 38.49 Jao Tsung-i, Hsiang-erh chu, pp. 33, 77.50 TPC, pp. 602, 625.
384 YING-SHIH YUbasis, these records are also constantly subject to transfer from onedepartment to another. Indeed, activities <strong>of</strong> this k<strong>in</strong>d constitute amajor function <strong>of</strong> the celestial bureaucracy."5Now, let us turn to the idea <strong>of</strong> "underworld" <strong>in</strong> Han times. Onthis subject, fortunately, very <strong>in</strong>terest<strong>in</strong>g evidence has also beenfound <strong>in</strong> the Ma-wang-tui tomb no. 3. A wooden document fromthis tomb reads as follows:On the twenty fourth day, second month, the twelfth year [<strong>of</strong> Emperor Wen'sreign, 168 B.C.] Household Assistant Fen to the lang-chung PP@ <strong>in</strong> charge <strong>of</strong> thedead: A list <strong>of</strong> mortuary objects is herewith forwarded to you. Upon receiv<strong>in</strong>g thisdocument, please memorialize without delay to the Lord <strong>of</strong> the Grave (chu-tsangchuPn ) "52This document reveals two <strong>in</strong>terest<strong>in</strong>g po<strong>in</strong>ts about Han beliefs <strong>of</strong>an underworld. First, s<strong>in</strong>ce the silk pa<strong>in</strong>t<strong>in</strong>g from the same tombshows that the hun-soul <strong>of</strong> the dead goes to heaven, the present documentmakes sense only if understood as deal<strong>in</strong>g with the journey <strong>of</strong>his p 'o soul to the underworld. Second, the bureaucratic structure <strong>of</strong>the underworld is, like that <strong>of</strong> the heavenly world, modeled on that<strong>of</strong> the human world. It is <strong>in</strong>terest<strong>in</strong>g to note that before 104 B.C.there was an <strong>of</strong>fice <strong>of</strong> lang-chung-l<strong>in</strong>g tP'4W ("Supervisor <strong>of</strong> Attendants")whose function it was to render personal services to theemperor.53 Thus the analogy between the status <strong>of</strong> Household AssistantFen <strong>in</strong> the marquisate <strong>of</strong> Tai and the lang-chung <strong>in</strong> the underworldis unmistakable. In other words, Family Assistant Fen wasnotify<strong>in</strong>g his counterpart <strong>in</strong> the court <strong>of</strong> the Underworld Lord <strong>of</strong> thearrival <strong>of</strong> the newly dead, <strong>in</strong> this case, the son <strong>of</strong> Marquis <strong>of</strong> Tai.This practice is also confirmed by two similar wooden documentsfound <strong>in</strong> the Han tombs at Feng-huang Shan [lJLL, (<strong>in</strong> Chiangl<strong>in</strong>giElt, Hupei) <strong>in</strong> 1975. <strong>The</strong> first one from tomb no. 168, dated167 B.C., was issued <strong>in</strong> the name <strong>of</strong> the Assistant Magistrate <strong>of</strong>Chiang-l<strong>in</strong>g and sent to the Underworld Assistant Magistrate. <strong>The</strong>former <strong>in</strong>formed the latter <strong>of</strong> the immigration <strong>of</strong> a newly dead underhis jurisdiction to the underworld and requested the case be5TPC, p. 552.52 "Ch'ang-sha Ma-wang-tui erh-san-hao mu fa-chiieh chien-pao" Ab'$'.%E* yR%f1*, WW 1974.7, p. 43 and Plate XII, no. 11.5 Wang Yii-ch'iian, "Central Government," p. 52 (note 52) and pp. 20-21.