The Beauty Runs to the Moon

The sabre set transmitted to Mr Moy contains a move called The Beauty Runs to the Moon which is not present in the 13 line poem which describes the Yang Family sabre set. What is this strange name?

The name itself is surely a reference to the Chinese legend of 嫦娥 Cháng’é, the wife of the mythical archer 后羿 Hou yi. Her name means “Beautiful Cháng”.

In Chinese mythology it is told that there were originally ten suns, whose great heat was burning up the earth. Hou yi shot down nine of these with his arrows and as a reward was given an elixir of immortality by Xiwangmu, the Queen Mother of the West, but did not wish to drink it himself. There are different versions of what happened next, but in all of them, Cháng’é takes the elixir and drinks it, becoming an immortal. In an early version she simply steals the elixir. In a later version, Hou yi’s apprentice Feng-meng attempts to steal the elixir so she drinks it to prevent it from falling into the wrong hands.

Chang’é’s journey to the moon is described by the phrase 嫦娥奔月 (Cháng’é bēn yuè), Beautiful Chang Runs to the Moon. In Cantonese her hame is pronounced Sheung Ngoi. Today she is considered a moon goddess and is often depicted (as above) with a rabbit – whilst in the West we see a man in the moon, the Chinese see a rabbit.

I found a Tai Chi club in Quebec that lists the move Queen Sheung Ngoi Flies to the Moon in its sabre list. They trace their lineage through Master Dong Yingjie (Tung Ying-chieh) 董英杰 (1898-1961), a top disciple of Yang Chengfu.

And what is the move The Beauty Runs to the Moon? Flying to the Moon means ascending: the rising of the blade. The move is the transition into Fair Lady Works Shuttles. After ‘Push Sabre Left and Right we square up and express the sabre in front of the body. Then comes a a clockwise turn combined with a rolling of the sabre. The weapon rises and effectively we turn underneath it. This movement, which leads into Fair Lady Works Shuttles, appears to be The Beauty Runs to the Moon.

Happy New Year of the Fire Horse!

The Lunar New Year began on February 17th, 2026, and brought in the year of the Fire Horse. The colour associated with fire is red, and there is a further legend about the “heavenly horses” – not mythical creatures, but real historical animals taken by the Han Chinese from the nomads of the Eurasian steppe – having a blood red colour. For this reason, this year is also known as the Red Horse Year 赤馬年. The year of the Fire Horse is an especially powerful year in which we can expect great dynamism and change, but not necessarily for the better. I am reminded of the famous line of Margot Channing (Bette Davis) in the film All About Eve (1950): Fasten your seat belts, it’s going to be a bumpy night.

What were the heavenly horses? To the North and West of the Chinese plains lies the Mongolian steppe, whose tribesmen harassed the Chinese. The Chinese called these tribes the Xiongnu; we know them as the Huns. The tribesmen were mounted on horses which, having evolved to cope with the mountainous terrain of the steppe, were larger and stronger than the horses native to the Chinese plains. To combat them the Chinese needed better warhorses.

During the Han dynasty (206 BCE–220 CE) the emperor sent expeditions to investigate and then to import the highly coveted “heavenly horses” (tiānmǎ) from the Central Asian kingdom of Ferghana in Uzbekistan. These expeditions were long, arduous and costly. The envoy sent to investigate the tribesmen’s horses spent ten years in remote jails before escaping and returning home. When the Chinese then sent an ambassador with a thousand gold pieces, the Ferghana refused to sell and the ambassador was executed, sparking a war which lasted several years. The Chinese eventually seized 3,000 horses. Most of these died on the long journey home, but enough survived to establish these horses in China. They immediately proved their worth in battle, giving rise to the Chinese saying 馬到成功 mǎ dào chéng gōng: Horses arrive, instant success.

Those born in the Year of the Horse (1930, 1942, 1954, 1966, 1978, 1990, 2002, and 2014) are said to be intelligent, strong, and energetic with an outgoing nature. They enjoy interacting with others and are good at multi-tasking, although they rarely finish projects because they’re off to the next one before they finish the last. Typically they have money issues, and when it comes to matters of the heart, they fall hard and fast.

Horses are heroic creatures in Chinese mythology, capable and loyal. In the classic novel The Journey to the West, known in the west from it’s television adaption as Monkey, the horse belonging to the monk Tripitaka, White Dragon Horse, is one of the main characters, and becomes a Bodhisattva (enlightened being) at the end of the tale thanks to his endurance and perseverance. In China, the combination of the spirit (jīngshén 精神) of the dragon (lóng) with that of the horse (mǎ) is thought to be particularly useful, giving rise to the idiom 龙马精神 lóng mǎ jīngshén.

The Chinese also have a legend of the qianliama or Thousand Li Horse, capable of travelling 1000 li (just over 250 miles) in a single day. Today, qianliama is a metaphor for an extremely capable person.

The Fire Horse

Fire Horses are thought to be particularly strong willed, the fire element amplifying the horse’s natural qualities of enthusiasm and leadership. The “phase” of fire is associated with the colour red, and the Fire Horse Year is also called 赤 馬 年 chìmǎ Red Horse Year.

The Horse in the Taoist Arts

In an earlier article we spoke about the Tai Chi move Wild Horse Parts Mane, but the horse also shows up in the Taiji Sword set and in the Lok Hup set.

The Flying Horse of Gansu, discovered in the tomb of General Zhuang (2nd century CE) in 1969

In the Taiji sword set, Move 28 is 天馬行空 tiānmǎ xíng kōng – Heavenly Horse Flies through the Sky. Heavenly Horse tiānmǎ refers to the warhorses captured from the kingdom of Ferghana, as we explained above, and should not be interpreted as a reference to a literal flying horse such as the greek legend of Pegasus.

In Lok Hup, a long sequence in the second part begins with move 48 走馬觀花 zǒu mǎ guān huā Moving Rider Looks at Flowers. In this movement we look down as if from horseback, but the phrase also turns out to be a metaphor for seeing things fleetingly and thus superficially, just as a galloping rider can only glance at the scenery as it passes by.

Chinese Astrology

Astrology is loved as much in the east as in the west and is popular all over Asia. However there are important differences, the main one being that one’s “sign” depends not on the month in which one was born – “our twelve signs of the zodiac”, twelve constellations through which the sun, viewed from the earth, appears to move – but on the year. As in the west, there are twelve signs, each one an animal, all of them real animals except for one, the dragon. A myth tells how Buddha invited all the animals of the world to bid him farewell before leaving the Earth. The first twelve animals to arrive were the Rat, Ox, Tiger, Hare/Rabbit, Dragon, Snake, Horse, Goat/Ram/Sheep, Monkey, Rooster, Dog, and Pig. The tale is full of colourful detail about the race the animals ran to arrive first. The Rat, for example, finished first by riding on the ox’s back and then jumping off in front at the last minute; the Dragon could have finished first, but stopped to make rain during a drought, and to help the Rabbit; and the Pig came last because he ate on the way and had a nap. The cat, meanwhile, overslept and never made it, which is why there is no year of the cat.

In addition to the twelve animals, one’s birth year is qualified by one of the five Chinese phases, often called the “five elements” in the West because they remind us of our Four Elements (Fire, Earth, Water, Air). The combination of 5 and 12 gives rise to a sixty year cycle which the Chinese based on the sixty-year rotation of the planet Jupiter (known as the “year star” 歳星 Suìxīng) around the sun. The Five Phases or Five Agents are Wood, Water, Air, Metal and Fire, which have an elegant interplay of their own. On 17th February 2025 we passed from the year of the Wood Snake to the year of the Fire Horse (Chinese New Year falls on the second New Moon after Winter Solstice). This system is used all over Asia, except in modern Japan, which switched to the Gregorian calendar in the 19th century.

As well as their own system of 12 signs, the Chinese also use a system of 28 lunar mansions. These were divided into four groups for the cardinal directions, each corresponding to a divine animal: the Azure Dragon of the East, the Vermilion Bird of the South, the White Tiger of the West, and the Black Tortoise of the North. These creatures are still important today and historians tell us that in China, the system of lunar mansions predates the system of twelve animals which was an idea that started further west and was spread east, first by Alexander the Great (as far as India) and then by Buddhist monks.

Nevertheless, our first contact with Chinese astrology is with the twelve animals, which – just as in our twelve signs – are a prism for understanding different human characters.

10 Don-yu can undo an hour of sitting

Sitting down all day is bad for you – no question, but a study published in 2024 found that breaking up a day at your desk every 45 minutes to an hour with either 10 squats or 3 minutes walking really improved blood sugar control, compared to a control group. Going for a single half hour walk was only half as beneficial. Those 10 squats might only take a minute, depending on how fast you do them.

hips back, arms forward, sitting nicely behind the knees, which don’t go further forward than the toes, and a nice straight back

Turning your squat into a don-yu has additional benefits. Compared to a squat, the emphasis on sitting slowly means that the big muscles at the front of the thigh (the “quads” or quadriceps) are stretched under tension, an action known as eccentric contraction. This is especially beneficial for building both the strength and the mass of these muscles. As the hips open and the back becomes more upright, the donyu starts to work the whole spine.

Taiji sabre (刀 dāo) – the Yang set

The Yang sabre set does not have a list of moves as such but instead a 13 line poem (口訣 kǒu jue “spoken arts”) which was recited during practice. Each line has seven characters, and thus seven syllables (“Tiger tiger burning bright / In the forests of the night”). The poem functions as a mnemonic and does not name all the postures.

This poem is recorded in Fu Zhongwen’s 1958 treatise on the Taiji sabre and earlier in Dong Yingjie’s Tai Chi Boxing Explained (1948).

The movements of the Yang sabre set

  1. 七星跨虎交刀势 Qī xīng kuà hǔ jiāo dāo shì – Seven Stars, Mount the Tiger, Pass the Sabre Posture
  2. 腾挪闪展意气扬 Téng nuó shǎn zhǎn yì qi yáng – Spring clear, evade and strike, Will and Spirit Raised
  3. 左顾右盼两分张 Zuǒgù yòupàn liǎng fēn zhāng – Looking Left, Gazing Right, the Two Components Spread
  4. 白鹤亮翅五行掌 Bái hè liàng chì wǔháng zhǎng – White Crane Spreads Wings, Five Element Palm
  5. 风卷荷花叶里藏 Fēng juǎn héhuā yè lǐ cáng – Breezes Turn the Lotus Blossom, Hide it in the Leaves.
  6. 玉女穿梭八方势 Yùnǚ chuān suō bā fāng shi – Jade Maidens Work Shuttles Facing Eight Directions
  7. 三星开合自主张 Sān xīng kāi hé zìzhǔ zhāng – Three Stars Open Close, Freely and Naturally
  8. 二起脚来打虎势 Èr qǐ jiǎo lái dǎ hǔ shi – Strike the Tiger with Both Feet
  9. 披身斜挂鸳鸯脚 Pī shēn xié guà yuānyāng jiǎo – Drape Body, Hang Aslant, Mandarin Duck Kick
  10. 顺水推舟鞭做篙 Shùn shuǐ tuī zhōu biān zuò gāo – With the Current, Push the Boat, Lift Whip, Use as Quant
  11. 下势三合自由招 Xià shì sān hé zìyóu zhāo – Lower Posture, Three Harmonies, Freely Move
  12. 左右分水龙门跳 Zuǒyòu fēn shuǐ lóngmén tiào – Left Right Part the Waters, Jump the Dragon Gate
  13. 卞和携石凤还巢 Biàn hé xié shí fèng hái cháo – Bian-He Retrieves his Stone, Phoenix Returns to Nest

The set we practice has the same first move but then diverges; it is also the same at the end, but uses more prosaic terms for the final move. In particular, the phrases “Lower Body to Tame Tiger” and “The Beauty Runs to the Moon” do not occur anywhere. (Surely the latter phrase alludes to the legend of Chang’e, who stole the elixir of immortality from the Queen Mother of the West and flew to the moon (嫦娥奔月) )? The very existence of these terms implies that the set Mr Moy modified, which came from Mr Sun (Sun Di), was not the one handed down through Fu Zhongwen. It displays a clear influence in its stepping patterns from Ba-gua. “Taming the Tiger” is the name of one of the standing postures in Yiquan; one feels the influence of Master Liang, who taught Lok Hup to Mr Moy and Mr Sun.

Comments on the moves of the Yang set

7: 三星开合自主张 Sān xīng kāi hé zìzhǔ zhāng – Three Stars Open Close, Freely and Naturally. What are the three stars? According to Zhang Yun they are the laogong point (in the centre of your palm, PC8), the “bubbling spring” yongquan (K-1 in your foot) and the quchi point on your elbow (LI-11). The stars open when the arms are extended, and closed when the arms draw back together.

Completely irrelevant, but interesting nevertheless, because it shows the enduring popularity of the term: in Korean, Sān xīng becomes “Samsung”.

9 披身斜挂鸳鸯脚 Pī shēn xié guà yuānyāng jiǎo – Drape Body, Hang Aslant, Mandarin Duck Kick – what is the Mandarin duck kick? Mandarin ducks are known for forming lasting pairs, so the reference is to a pair of movements. Zhang Yun elucidates that originally there were two kicks, first a side kick and then the forward kick, but that the the first kick has been removed.

10 顺水推舟鞭做篙 Shùn shuǐ tuī zhōu biān zuò gāo – With the Current, Push the Boat, Lift Whip, Use as Quant – the sabre is lifted high as if lifting a whip, and then the handle is brought down in a two handed grip as if punting. The correct English word for a punt-pole is a quant. No-one uses it when translating the name of this move into English but avoiding it leads to translations which are at best awkward, and at worst nonsensical (“take whip as oar”). Alternatively, one could just say “Punt“.

12 左右分水龙门跳 Zuǒyòu fēn shuǐ lóngmén tiào – Left Right Part the Waters, Jump the Dragon Gate. Here the rolling upward cuts are compared to the movement of carp, swimming powerfully like salmon up the rapids of the Yellow River known as the Dragon Gate. It was said that any carp who managed to jump the dragon gate would be turned into a dragon as a reward for his efforts.

13 卞和携石凤还巢 Biàn hé xié shí fèng hái cháo – Bian-He Retrieves his Stone, Phoenix Returns to Nest – Bian-He found a stone which he was convinced contained a wonderful piece of jade. According to legend he presented the stone to King Wu and then (after Wu’s death) to King Wên, but both men rejected him, and he had a foot cut off each time as a punishment for lying (yuè 刖), one of the five punishments. Finally the stone was brought to King Ch’êng who believed his story and had the stone cut, revealing the precious jade inside. It was made into a jade annulus (bi), Mr He’s jade or Heshibi. According to legend, this bi was so magnificent that it was turned into the Heirloom Seal of the Realm. In the set, the words xié shí (Retrieve the Stone) are chanted as the sabre is returned to the crook of the left elbow. The name of the movement implies that the stone is returned to Bian-He.

In mythology the phoenix returns to its nest in order to be consumed by the flames which will give birth to the next phoenix. This is considered a perfect sacrifice. Referencing the phoenix at the end of the set brings to a close a set well done.

Here’s a video of the Yang style set being performed by Tary Yip. There’s also a Chinese video of Fu Qingquan (grandson of Fu Zhongwen) teaching this set to two students as if in a movie.

References

Videos

Books and articles

Liang Tzu-peng

Liang Tzu-peng (梁子鵬, Liang Zi-peng (1900-1974) was one of the most important teachers of Chinese martial arts of the 20th century. He started learning martial arts as a boy as his father thought they would strengthen his body and spirit, and lay the foundations for a successful life. Born in the southern province of Canton (Guangdong), he moved north to Shanghai as a young man, starting work as a clerk in a western company. Here he joined the Jing Wu martial arts association, one of the first public martial arts institutes in China (immortalised in the Bruce Lee film “Fist of Fury”). All the best teachers were invited to teach here and Liang trained particularly hard in Eagle Claw kung fu which was taught by the “King of Eagle”, Chen Zi-zheng. Liang is said to have studied at least 30 styles of hard boxing as well as a myriad of Shaolin weapons forms, all to a high level, to the point where he could learn new styles just by looking at them.

Over time, Liang’s interest slowly shifted to internal styles. Liang heard about You Peng-xī 尤彭熙 (1902-1981), a man with a deep knowledge of tai-ji, ba-gua, and xing-yi, who had also studied Yi-quan from its founder Wáng Xiangzhai. Unable to obtain an introduction, Liang went to visit You, challenging him arrogantly. You invited Liang to grasp his wrist – the favourite technique of Eagle Claw practitioners – but Liang was unable to do so. Admitting defeat, Liang became You’s student, but after so many years of studying hard styles he found the standing training (Zhan Zhuang) uninspiring. Later he became addicted to it. Years later, Liang later told Mr Moy that he regretted having spent so much time studying hard styles as a young man.

As a youth Liang had looked down on Tai-ji but after he began training with You he began to see it in a different light. Liang studied Tai-ji from fellow martial artists, without having a formal teacher. He preferred yang style, which is what he later taught to Mr Moy.

In Shanghai Liang studied Liu He Ba Fa (Lok Hup) under Wu Yi-hui 吳翼翬. Wu nicknamed Liang “The lark” 百靈鳥 because of his lightness skills: Liang could jump a foot higher than his own height. Liang studied with him only a short time, leading to allegations that he learnt only the first half of the set from Wu and “made up” the second half, but it seems Liang told Mr Moy that Wu required people to adapt the second half of the set according to their knowledge of other styles (this statement should not be interpreted as a license to interpret Lok-hup in whichever way one wishes).

Liang was of course extremely fit. There are many stories about that, but the most significant is a sad one: a fire broke out in their building. The family apartment was on the upper floor. Liang absailed down the outside of the building carrying his wife, climbed back up, then rescued his daughter in the same way. Only at this moment did he remember their second, infant daughter, but it was now impossible to re-enter the building, and she perished. This incident greatly increased Liang’s renown locally.

In 1946, seeing the situation on the Chinese mainland deteriorating under the communists, Liang decided to move to Hong Kong which was still a British colony and where his employer (Oriental Yarns) had just opened a new branch. You Peng-xi, being a famous medical doctor, was not permitted to go with him but told him: You have to make my Yi-quan famous. In Hong Kong Liang did not join the Jing-wu but taught Lok Hup and Yi-quan at home in the evenings, and in the parks. Two of his students were Sun Di (孫秩 Sun Zhi) and Moy Lin-shin (梅連羨), who were martial-arts brothers. Sun Dit participated in the open fight competitions where he became known as “Sun the Unbeatable”, a testament to the martial efficacy of Liang’s teachings. Another famous student is C.S. Tang who still lives and teaches in Hong Kong.

In Hong Kong Liang taught for free because he had a job. He asked his students to call him Mister Liang rather than Shīfu (師傅 (master)) because he wanted to change the relationship between master and student. As it turns out, Liang inherited this practice from his Yiquan teacher, who had insisted that his students called him “Mr Yau” (cantonese). Mr Moy continued the practice, telling us: “No more masters”.

Finally, it’s not quite true that Bruce Lee was a student of Mr. Liang, although he did come to some classes. Lee’s father was studying Taiji under Mr Liang and when his son came to Hong Kong he introduced him to Liang. Lee attended some classes and listened intently to what Mr Liang had to say, but Liang would not accept him as a student because Lee would not change his path from external to internal arts. Nevertheless, it’s clear that Liang’s teachings greatly influenced Bruce Lee’s Jeet Kune-do. “Empty your mind, be formless, shapeless – like water” is an expression of the core teaching of Yiquan which has no fixed forms, and the water metaphor a direct link to Lok Hup which is sometimes called Water Boxing in China.

What did Liang teach?

In Hong Kong Liang taught Lok Hup Ba Fa (六合八法) and Yi-quan. His main training methods were the “Three Treasures of Southern Yiquan” (南派意拳): the standing postures (Zhan zhuang) (站樁 – Stand like a Stake), the don-yu (蹲腰), and the tor-yu (拖腰), which includes Push Hands (Tui-shou 推手).

When Liang was asked to teach by the JingWu, he taught the three treasures. For the first year he taught don-yu; for the second, tor-yu, and for the third, the standing postures. This kind of focussed training, which required great dedication from the students, was not unusual in former times.

References

Most of the information in this article is contained in the book The Complete Book of Yiquan by C.S. Tang (2015). This contains lots of information about the standing postures of Yi-quan (with photographs) which I have never seen elsewhere.

Dragons are everywhere

Dragons seem to be everywhere at the moment. This is today’s Google doodle, celebrating the red dragon of Wales. There are many legends about it. One says that the villagers near its cave were frightened of the dragon until St David befriended it – it turned out to be vegetarian.

Another legend says that the red dragon saved the villagers from an ice dragon that was terrorising them. After the battle the red dragon returned to its cave to hibernate, and has not been seen since.

The Green Dragon on a Chinese tile. Photo credit: 沃德利成書畫院

In China dragons are always auspicious. The green dragon (qīng lóng) even has a constellation named after it. This constellation rises in the Eastern sky in the springtime (the dragon “raises its head”), signalling, or perhaps even bringing the spring. For anyone living in one of the big coastal cities on the east coast, the dragon would thus emerge from the waters of the East China Sea.

The Taoist arts are full of references to dragons; in Taiji sword there is a beautiful move called 青龍現水 “Green Dragon Appears on the Water”, whilst in the Lok Hup set there is even a move called 蟄龍現身 “Hibernating Dragon Shows Body” (Chinese dragons hibernate just like Welsh ones). Dragon energy is about lengthening the spine, often with a coiling motion; typically the head is lifted up.

Do the Taoist arts have references to red dragons also? They do. One of the last moves of the Lok Hup set is called 赤 龍 攪 水 “Red Dragon Stirs Waters”. It was Mr Moy’s favourite move: a smile always appeared on his face when he played this move.

The five animal forms

Sometimes in Taiji we hear talk of the Five Animal Forms and the Eight Animal Appearances. What does this mean?

The animal appearances are attempts to mimic aspects of an animal’s movement, for example, the rounded back of a bear. An old example of this is the 五禽戲 Wu Qin Xi or Five Animal Frolics, said to have been created by Hua Tuo during the Eastern Han Dynasty (25-220). This qi-gong sequence is still popular today.

Mr Moy brought with him a later system which spoke of eight animal appearances and five animal forms. What are the forms? These are attempts not to mimic the movement of an animal, but to embody one of its qualities, such as balance. Talk of the Five Animals in Chinese martial arts is not confined to Taiji or the Taoist arts. The place one most often hears them mentioned is in Shaolin Kung-fu. But Kung-fu and Taiji both work with the same five animals: the tiger, the leopard, the crane, the dragon and the snake. The term used in Chinese is wǔ xíng 五 形 which means five forms.

The first animal is the tiger 虎 hǔ. Tiger stands for the strength of the bones, and in this regard we should remember that healthy bones are flexible. In Taiji the tiger particularly references the pelvis, and the opening of the pelvic bowl.

The second animal is the leopard 豹 bào. The leopard pounces on its prey, sometimes springing from trees. This requires springiness in the tendons: the leopard stands for the elasticity of the tendons. The tendons rest on the bones – the first animal.

The third animal is the crane 鹤 hè. The crane has balance and stillness. It conserves energy. Its long limbs, like those of the gibbon, enable it to “gather” more qi, because long limbs lead to a greater separation of ying and yang.

The fourth animal is the dragon 蜻 lóng. The dragon embodies presence and clarity; its movements are majestic. It stands for the lengthening of the spine. It is vertical. In taiji, it references the don-yu, which is sometimes called the dragon squat, and the circulation of energy along the mid-line.

The fifth animal is the snake 蛇 shé. The snake stands for flow. It especially manifests in the snaking of the spine.

The order of the animals is significant. In taoism the animals are trained from yang to yin. The tiger is the most yang, and is trained first; the snake is the most yin and the most difficult, and is trained last [1].

Eliot Kravitz MD, who worked for many years alongside Mr Moy, points out that all animals are present simultaneously. In Chinese culture, this is implicit in the term wǔ xíng, which has two different meanings. Here it is 五 形, the five (animal) forms, but it could also be 五 行, often translated in the West as the Five Elements (because it reminded us of the Four Western Elements). In Chinese it’s often hard to tell if a character represents a noun (a state) or a verb (an action). Translations which emphasise the latter are the Five Agents or the Five Processes; a compromise translation is the Five Phases.

Credits:
[1] 5 animals, 5 elements on shaolinwingchun.com
[2] images: Shaolin Wahnam Institute, Vienna

New Wednesday morning beginners’ class (April 2023)

Edit: PLEASE NOTE THAT THIS POST RELATES TO A CLASS THAT STARTED IN 2023

We are starting a new beginners Tai Chi class after Easter at the Silver Road Community Centre on Silver Road (the old Silver Rooms), beginning on Wednesday 26th April 2023. The class runs from 10am – 11:30am – please get there around 9:45am the first time you come.

There is some 2 hour free parking on Silver Road and Silver Street, but not much – you may have to go up to the top of the hill and park on Crome Road (near George White School), which is outside the controlled zone.

Classes cost £4 and you can pay-as-you-go. Existing students are welcome to come to this class as well.

You don’t need any special equipment or clothing. Some people change into a pair of light training shoes.

Xiwangmu, the Queen Mother of the West

西王母 Xiwangmu, the Queen Mother of the West, was the mother of the Weaving Maiden 織女 (zhi-nu). In older texts however, it is Xiwangmu herself who weaves. Wang-mu can also mean grandmother or ancestral mother; Xiwangmu is an ancient mother goddess. She lives in the far west on the mythical Mount Kunlun (after which a real mountain was later named). This mountain is an analogue to the Garden of the Hesperides of Greek mythology. Like the golden apples of the Hesperides, the peaches which grow on Xiwangmu’s sacred tree confer immortality, and are the gift of Xiwangmu. The Jizhingshu or “Bamboo annals” – an ancient chronicle of China which describes events up to 299 BCE tell how King Mu visited Xiwangmu on Mount Kunlun, where she made him immortal. Xiwangmu confers immortality.

In the image at left we see her riding a tiger. However, the Shan Hai Jing (“Classic of Mountains and Seas”), which dates to the 4th century BCE, describes her as having a human face but a tiger’s body and teeth, and a leopard’s tail – a fierce, shamanic figure. She is attended by fabulous creatures such as a nine-tailed fox and a three-legged crow.

The head-dress she wears is a 胜 sheng. Whilst the sheng was a common object in ancient China, only Xiwangmu is ever depicted wearing one: it is her “attribute” (just as St Peter is always depicted with the keys of heaven, or Saint Catherine with a broken wheel).

Sheng is also the horizontal axis of the old Chinese loom, around which the warp threads were wound – the oldest depictions of the head-dress show such an axis. Sheng thus marks Xiwangmu out as a weaver. She is a weaver of fate, like the three norns of Norse mythology: a cosmic weaver; the magpie (crow) is one of her familiars.

A woman wearing a 花胜 hua-sheng (flower sheng) in a Chinese costume drama

The connection of the head-dress with a loom seemed a bit far-fetched until I stumbled across this image of a Dutch girl in traditional dress in the KLM in-flight magazine. The form of the head-dress is far too particular to be purely decorative, and its resemblance to the sheng is very striking.

Laurelle, Zuid-Beveland NL – photo © Jimmy Nelson 2021

The text in the Shan Hai Jing is difficult to translate, but Xiwangmu controls constellations, including the “Grindstone” – a reference to the Pole Star, about which the sky turns. Her tree is thus a world tree, and she is its guardian.

Xiwangmu is also herself associated with the 7th day of the 7th month. A tale from the Western Jin period (266–316) tells how Xiwangmu visited the emperor who was on a quest for immortality. She took with her seven peaches, and gave five to the emperor. He ate them but kept the stones, which he wished to plant. Xiwangmu just laughed, telling him that the tree only bore fruit once every three thousand years. In these legends we see how the Weaving Maiden’s attributes as a weaver and her connection to the Festival of Sevens were originally aspects of her mother, who is a much older goddess.

You can read more about Xiwangmu in an excellent article on suppressed histories.

A modern image of Xiwangmu by 白树是我呀 showing her splendid sheng (head dress).