# Gems of Chinese Literature/Wang Ch‘ung-On Spirits

WANG CH'UNG.
1st Century a.d.
[A brilliant exponent of China's "higher school of criticism." Born a.d. 27, in poverty, he managed to pick up a good education and entered official life. After a short spell he retired dissatisfied to his home, and there composed his great work, the Lun Hêng or "Animadversions," in which he criticizes freely the teachings of Confucius and Mencius, and tilts generally against the errors and superstitions of his day. His subsequent writings were chiefly of a reforming character. He memorialized the throne on the prevailing vice and extravagance; and in the days of a drunken China, he pleaded for the prohibition of alcohol.]
The dead do not become disembodied spirits; neither have they consciousness, nor do they injure anybody. Animals do not become spirits after death; why should man alone undergo this change? That which informs man at his birth is a vital fluid, or soul, and at death this vitality is extinguished, the body decays and becomes dust. How can it become a spirit? Vitality becomes ​humanity, just as water becomes ice. The ice melts and is water again; man dies and reverts to the condition of the vital fluid. Death is like the extinction of fire. When a fire is extinguished, its light does not shine any more; and when a man dies, his intellect does not perceive any more. The nature of both is the same. If people, nevertheless, pretend that the dead have knowledge, they are mistaken. The spirits which people see are invariably in the form of human beings, and that very fact is enough of itself to prove that these apparitions cannot be the souls of dead men. If a sack is filled with grain, it will stand up, and is obviously a sack of grain; but if the sack is burst and the grain falls out, then it collapses and disappears from view. Now, man's soul is enfolded in his body as grain in a sack. When the man dies, his body decays and his vitality is dissipated. When the grain is taken away, the sack loses its form; why then, when vitality is gone, should the body obtain a new shape in which to appear again in the world?
The number of persons who have died since the world began, old, middle-aged, and young, must run into thousands of millions, far exceeding the number of persons alive at the present day. If every one of these has become a disembodied spirit, there must be at least one to every yard as we walk along the road; and those who die now must suddenly find themselves face to face with vast crowds of spirits, filling every house and street. If these spirits are the souls of dead men, they should always appear naked; for surely it is not contended that clothes have souls as well as men. It can further be shown not only that dead men never become spirits, but also that they are without consciousness, by the simple fact that before birth they are without consciousness. Before birth man rests in God; when he dies he goes back to God. God is vague and without form, and man's soul is there in a state of unconsciousness. The universe is, indeed, full of disembodied spirits, but these are not the souls of dead men. They are beings only of the mind, conjured up for the most part in sickness, when the patient is especially subject to fear. For sickness induces fear of spirits; fear of spirits causes ​the mind to dwell upon them; and thus apparitions are produced. Even if disembodied spirits did exist, they could not be either pleased or angry with a sacrifice, for the following reason. We must admit that spirits do not require man for their maintenance; for if they did, they would hardly be spirits. If we believe that spirits only smell the sacrifices, which sacrifices are supposed to bring either happiness or misfortune, how do we picture to ourselves the habitations of these spirits? Have they their own provisions stored up, or must they use the food of man to appease their hunger? Should they possess stores of their own, these would assuredly be other than human, and they would not have to eat human food. If they have no provisions of their own, then we should have to make offerings to them every morning and evening; and according as we sacrificed to them or did not sacrifice, they would be satiated or hungry, pleased or angry, respectively.