The Kí-lin, or Unicorn.
THE KÍ-LIN AND FUNG-HWANG.
There are four fabulous animals which are so often referred to by the Chinese as to demand a notice. The kí-lin is one of these and is placed at the head of all hairy animals; as the fung-hwang is pre-eminent among feathered races; the dragon and tortoise among the scaly and shelly tribes; and man among naked animals! The naked, hairy, feathered, shelly, and scaly tribes constitute the quinary system of ancient Chinese naturalists. The kí-lin is pictured as resembling a stag in its body and a horse in its hoofs, but possessing the tail of an ox and a parti-colored or scaly skin. A single horn having a fleshy tip proceeds out of the forehead. Besides these external marks to identify it, the kí-lin exhibits great benevolence of disposition toward other living animals, and appears only when wise and just kings, like Yau and Shun, or sages like Confucius, are born, to govern and teach mankind. The Chinese description presents many resemblances to the popular notices of the unicorn, and the independent origin of their account adds something to the probability that a single-horned equine or cervine animal has once existed.[199]
The Fung-hwang, or Phœnix.
Cuvier expresses the opinion that Pliny’s description of the Arabian phœnix was derived from the golden pheasant, though others think the Egyptian plover is the original type. From his likening it to an eagle for size, having a yellow neck with purple, a blue tail varied with red feathers, and a richly feathered tufted head, it is more probable that the Impeyan pheasant was Pliny’s type. The Chinese fung-hwang, or phœnix, is probably based on the Argus pheasant. It is described as adorned with every color, and combines in its form and motions whatever is elegant and graceful, while it possesses such a benevolent disposition that it will not peck or injure living insects, nor tread on growing herbs. Like the kí-lin, it has not been seen since the halcyon days of Confucius, and, from the account given of it, seems to have been entirely fabulous. The etymology of the characters implies that it is the emperor of all birds. One Chinese author describes it “as resembling a wild swan before and a unicorn behind; it has the throat of a swallow, the bill of a cock, the neck of a snake, the tail of a fish, the forehead of a crane, the crown of a mandarin drake, the stripes of a dragon, and the vaulted back of a tortoise. The feathers have five colors, which are named after the five cardinal virtues, and it is five cubits in height; the tail is graduated like Pandean pipes, and its song resembles the music of that instrument, having five modulations.” A beautiful ornament for a lady’s head-dress is sometimes made in the shape of the fung-hwang, and somewhat resembles a similar ornament, imitating the vulture, worn by the ladies of ancient Egypt.
THE LUNG, OR DRAGON.
The lung, or dragon, is a familiar object on articles from China. It furnishes a comparison among them for everything terrible, imposing, and powerful; and being taken as the imperial coat of arms, consequently imparts these ideas to his person and state. The type of the dragon is probably the boa-constrictor or sea-serpent, or other similar monster, though the researches of geology have brought to light such a near counterpart of the lung in the iguanadon as to tempt one to believe that this has been the prototype. There are three dragons, the lung in the sky, the lí in the sea, and the kiao in the marshes. The first is the only authentic species, according to the Chinese; it has the head of a camel, the horns of a deer, eyes of a rabbit, ears of a cow, neck of a snake, belly of a frog, scales of a carp, claws of a hawk, and palm of a tiger. On each side of the mouth are whiskers, and its beard contains a bright pearl; the breath is sometimes changed into water and sometimes into fire, and its voice is like the jingling of copper pans. The dragon of the sea occasionally ascends to heaven in water-spouts, and is the ruler of all oceanic phenomena.[200] The dragon is worshipped and feared by Chinese fishermen, and their lung-wang, or ‘dragon king,’ answers to Neptune in western mythology; perhaps the ideas of all classes toward it is a modified relic of the widespread serpent worship of ancient times. The Chinese suppose that elfs, demons, and other supernatural beings often transform themselves into snakes; and M. Julien has translated a fairy story of this sort, called Blanche et Bleue. The kwei, or tortoise, has so few fabulous qualities attributed to it that it hardly comes into the list; it was, according to the story, an attendant on Pwanku when he chiselled out the world. A semi-classical work, the Shan-hai King, or ‘Memoirs upon the Mountains and Seas,’ contains pictures and descriptions of these and kindred monsters, from which the people now derive strange notions respecting them, the book having served to embody and fix for the whole nation what the writer anciently found floating about in the popular legends of particular localities.