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Updated: June 22, 2025
The soul of King Wen, father of the King Wu below, and posthumously raised by his son to royal rank, is represented as enjoying happiness in a state beyond the grave: King Wen is on high, In glory in heaven. His comings and his goings Are to and from the presence of God. He is a Spirit. Sometimes in the Odes there is a hint that God, in spite of His anthropomorphic semblance, is a spirit:
And so it goes. When a man wakes up, he does not wake up in a part of his body only, he wakes up all over. So it seems with Cathay. The more serious problem now is not to get her moving, but to keep her from moving too rapidly. In his Civic Forum address in New York three years ago, Wu Ting Fang quoted Wen Hsiang's saying, "When China wakes up, she will move like an avalanche."
In Part II, the seventh ode of decade 2 was made by a, Kia-fu, a noble of the royal court, but we know nothing more about him; the sixth of decade 6, by a eunuch styled Mang-Dze; and the sixth of decade 7, from a concurrence of external testimonies, should be ascribed to duke Wu of Wei, B.C. 812 to 758.
He sacrificed regularly in the ancestral temple, and after death his successors sacrificed to him. The Duke of Kau continued the glorious traditions handed on by Wu. Both these great rulers realised the aspirations and wishes of their forefathers, restoring and improving the ancestral temple, renovating the sacred vessels and offering sacrifices suited to each year.
Not long ago a devil came here who wanted to take possession of our cave by force. We fought with him, but he dragged away many of your children and will probably soon return." Sun Wu Kung grew very angry and said: "What sort of a devil is this who dares be so impudent?" The apes answered: "He is the Devil-King of Chaos. He lives in the North, who knows how many miles away.
He shoved it under his coat, and walking down the stairs again the chill of the steel worked through to his flesh. He went back to the kitchen and called out Wu Chi. The latter came shuffling in his slippers, nodding, grinning in anticipation of compliments. "Wu," came the short demand, "can you keep your mouth shut and do what you're told to do?"
And he also turned himself into a figure with three heads and with six arms, and swung three gold-clamp rods. And thus they began to fight. Their blows rained down with such rapidity that it seemed as though thousands of weapons were flying through the air. After thirty rounds the combat had not yet been decided. Then Sun Wu Kung hit upon an idea.
In the narratives of Zo Khiu-ming, under the twenty-ninth year of duke Hsiang, B.C. 544, when Confucius was only seven or eight years old, we have an account of a visit to the court of Lu by an envoy from Wu, an eminent statesman of the time, and a man of great learning.
There is a gate in the centre of each of the four sides, that on the south, the Wu men, being the front gate, through which the Emperor alone is allowed to pass. The back gate, guarded by the Japanese during the occupation, is for the Empress Dowager, the Empress and the women of the court, while the side gates are for the officials, merchants or others who may have business in the palace.
Nor can it be known how many centuries and ages elapsed, before a Taoist priest, K'ung K'ung by name, passed, during his researches after the eternal reason and his quest after immortality, by these Ta Huang Hills, Wu Ch'i cave and Ch'ing Keng Peak.
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