DOGS OF CHINA AND JAPAN 



introduced into the " lion " character to make it clear that a 

 beast and not a human being was indicated. The composite 

 nature of the character aptly illustrates the blending of the 

 identities of the lion with that of the dog in the Chinese 

 imagination. 



In Shantung the natives call the small lion figures which 

 guard the roof-corners of all Chinese temples and date from 

 the T'ang period " hai pah kou" (sea small dogs). The deer- 

 heads which guard the roof-trees are called " chang k'ou 

 shou " (long-mouthed beast or beast-heads). The geomantic 

 idea is that the dogs, resembling spirit-lions in being the 

 denizens of the deep, are able to protect buildings against 

 fire, and that the long-mouthed beasts devouring the wind 

 are a sure protection against destruction by the powers of 

 the air. 



Images of the Buddhist lion are found in miniature before 

 the altar of the god in many Chinese households. They 

 undoubtedly participate in the veneration due to their Master, 

 but though sometimes known to the unlettered as the dogs 

 of Fo or Buddha, are not reverenced as dogs. 



In India from the earliest times the Buddhists pictured 

 curious leonine creatures with dog's heads among the mythical 

 animals which worshipped at the sacred places in order to 

 obtain a better incarnation. 



The Chinese idea of subjection of lions to Buddha is 

 exemplified by two stories from the Life of Buddha compiled 

 by Pao Ch'eng, a Chinese monk of the Ming dynasty : 



Devadatta turned the heart of King Ajatasatru against 

 Buddha, and persuaded him to come to his city with a view 

 to crushing him and his disciples under the feet of inebriated 

 elephants. " On the next day at the hour of meat, Buddha 

 and his arhats entered the city. Forthwith a herd of elephants 

 rendered drunk with wine charged them with fierce trumpet- 

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