journey to the west white bone demon

Bai Gu Jing: A Mythical Creature of Chinese Folklore

Bai Gu Jing is a demon from the 16th century novel Journey to the West. She is also known as White Bone Spirit and is one of the major antagonists in the story. Bai Gu Jing is a shapeshifting demoness, and in her true form, she is depicted as a skeleton. She desired to eat the flesh of Tang Sanzang, which made her one of the most feared characters in the novel.

According to Chinese folklore, Bai Gu Jing is one of a family of ghouls active in White Tiger Mountain who have long told legends of the monk’s immortality-bestowing flesh. Her character has been adapted in various ways in different forms of media, including movies, TV shows, and video games. Bai Gu Jing is also a character in Marvel Comics, where she is known as Ghost Rider.

The five-thousand-year Chinese culture has produced hundreds of legends about monsters, ghosts , demons, and spirits. Many of these demons and ghosts influenced Japan, Korea, Thailand, Malaysia, Singapore folklore. Bai Gu Jing is one of the most popular and well-known demons in Chinese mythology. Her character is often used in modern Chinese culture as a symbol of evil and greed.

Origins of Bai Gu Jing

Mythological Roots

Bai Gu Jing, also known as the White Bone Spirit , is a demon from Chinese mythology. She is believed to be a shapeshifting demoness who can transform into various forms, including that of a beautiful woman. In her true form, she is depicted as a skeleton, which is a common motif in Chinese folklore. Bai Gu Jing is often associated with death, darkness, and evil.

Literary References

Bai Gu Jing gained widespread recognition through the 16th-century novel Journey to the West, written by Wu Cheng’en. In the novel, Bai Gu Jing is a major antagonist who desires to eat the flesh of the Buddhist monk Tang Sanzang. She is depicted as a cunning and seductive demoness who uses her powers of transformation to deceive and lure her victims. Bai Gu Jing’s character has since been adapted into various forms of media, including films, television shows, and video games.

Overall, Bai Gu Jing’s origins can be traced back to ancient Chinese mythology, where she represents the darker aspects of human nature. Her literary references have helped to cement her status as one of the most iconic demons in Chinese folklore.

Character Profile

Physical Description

Bai Gu Jing is a skeletal demoness from Chinese folklore, specifically the 16th-century Chinese classic novel Journey to the West by Wu Cheng’en. She is often portrayed as a white skeleton with a long, flowing mane of black hair, wearing a green dress. Her eyes are piercing and her voice is said to be like a bird’s chirp.

Powers and Abilities

Bai Gu Jing possesses various powers and abilities, including the ability to shape-shift into different forms. She is known for her illusions and trickery, often using her powers to deceive her enemies. She is also a skilled fighter and possesses superhuman strength and agility. In some adaptations, she is depicted as having control over fire and ice.

Overall, Bai Gu Jing is a formidable opponent, and her cunning and powers make her a challenging adversary for any hero.

Cultural Significance

Symbolism in Folklore

Bai Gu Jing, also known as White Bone Spirit, holds a significant place in Chinese folklore. She is portrayed as a demoness who can shapeshift into different forms, including a beautiful woman or a skeleton. Her story is often used to teach moral lessons, such as the consequences of envy and rage. Bai Gu Jing’s ability to transform her appearance also symbolizes the idea of deception and the importance of seeing beyond appearances.

Influence on Literature and Media

Bai Gu Jing’s character has been featured in various forms of media, including literature, television shows, and movies. One of the most notable works is the novel “Journey to the West,” where Bai Gu Jing is a recurring antagonist. In recent years, her character has been reimagined in different ways, such as in the popular Chinese drama “Eternal Love,” where she is depicted as a tragic villain.

Overall, Bai Gu Jing’s cultural significance lies in her representation of complex themes such as deception, transformation, and morality. Her story has endured for centuries and continues to inspire new interpretations in modern media.

Adaptations and Interpretations

Television and Film

Bai Gu Jing, also known as the White Bone Demoness, has been adapted in various television series and films. One of the most notable adaptations is in the 1986 Hong Kong television series “Journey to the West,” where she is portrayed as a seductive and cunning demoness who tries to eat the flesh of Tang Sanzang. In the 2014 film “The Monkey King,” she is portrayed as the main antagonist who seeks to overthrow the gods and rule the world.

Literature and Theater

Bai Gu Jing has also been featured in numerous works of literature and theater. In the original 16th-century Chinese classic novel “Journey to the West,” she is one of the major antagonists who tries to eat Tang Sanzang. In the novel, she is depicted as a skeleton demoness who can transform into a beautiful woman to seduce her prey.

In the modern retelling of the story, “The Monkey King Conquers the Demon,” Bai Gu Jing is also the main antagonist. However, in this adaptation, she takes on the identity of a young widow and later transforms into a young boy who is the son of her first impersonation. Her character is portrayed as a tragic figure who is driven by her desire for love and acceptance.

Overall, Bai Gu Jing has become a well-known and popular character in Chinese folklore and culture. Her various adaptations and interpretations have helped to keep her story alive and relevant to modern audiences.

Comparative Mythology

Similar Entities in Other Cultures

Bai Gu Jing, also known as White Bone Spirit, is a demon from Chinese mythology. While this entity is unique to Chinese folklore, there are similar entities in other cultures. For example, the Greek mythological creature Medusa is often depicted as a snake-haired woman with the ability to turn people to stone. Similarly, the Hindu goddess Kali is often depicted with a necklace of skulls and a skirt of human arms, representing her power over death.

In many cultures, demons and spirits are often depicted as shapeshifters, much like Bai Gu Jing. In Japanese mythology, the Kitsune is a fox spirit that can take on human form. In Norse mythology, Loki is a trickster god who can transform into different animals. These shapeshifting entities are often associated with mischief and deception.

While there are similarities between Bai Gu Jing and other entities in different cultures, it is important to note that each culture has its own unique mythology and folklore. These stories reflect the values and beliefs of the people who created them, and they continue to be passed down through generations as a way of preserving cultural heritage.

All Things Chinese

View of China

Demon White Bones – Journey to the West

Encountering a white bone demon is one of the 81 trials Buddhist monk Xuanzang, of the Tang Dynasty, and his disciples would have to face before arriving in the land of enlightenment.

Of course, the enlightened land in the west is not India. It is a state of consciousness. After all, a thousand years ago, there was no such a country called India, but hundreds of small tribe states to China’s west, including Buddha Shakyamuni’s birth state known as Nepal today.

Soon a pretty young woman emerged on the mountain trail, one hand carrying a blue ceramic pot and the other holding a green porcelain bottle.

The staved Pig was very excited and immediately lept outside of the invisible wall.

“Hello young lady,” he greeted her with a deep bow, “what are you carrying with you?”

“There is steamed rice in the blue pot and stir fry firm tofu in the green bottle,” the young woman replied cheerfully. “It’s the lunch I made for my husband and our hired labours working in the field. However, if you are hungry, I’m happy to offer it to you guys.”

Pig couldn’t be happier but the monk declined to eat her husband’s lunch.

Just at that time, Monkey returned with a handful of peaches. He put the peaches down, drew out his golden cudgel and hit hard at the young woman. She fell and died.

“What are you doing Monkey?!” the monk was furious.

Monkey directed the monk’s eyes to the food scattered around on the ground.

The monk was just about to believe Monkey, an angry old woman walked towards them.

“Master,” she yelled at the monk, “I want you to punish this nasty monkey for killing my daughter.”

Pig was curious, “I beg your pardon, madam, how do you know he killed your daughter? You were at home right? Who told you so?”

The old woman wept, bitterly. “I keep a diary of her activities. She should be at home by now but she isn’t so she must be killed by you. Don’t even think you can cover up your crime.”

“I did hit the demon,” Monkey admitted. “However, she’s not your daughter but yourself. Her evil spirit escaped and now assumed an old woman’s appearance.”

The old woman stomped her feet, screamed and shrieked at the monk. “I’ll record his words in my diary and let everyone in the village know. He must apologize to me if he has any conscience left. I don’t know what achievements he has accomplished and what he is capable of but I vow he will be ashamed of himself forever.”

“I’ll let you know what I’m capable of right now, you demonic shrew!” Monkey lifted his golden cudgel and stroke hard at the old woman. She fell and died.

“Now what!” the monk was outraged.

But before the monk was barely able to say further, an old man arrived at the scene and dashed straight towards the monk.

“The young and the old women your disciple killed were not demons but my daughter and my wife, now I want to make you pay for the lives destroyed,” he grabbed the monk by his robe front and demanded sternly.

“Hold down, hi, hold down,” Pig wedged in, “I say, old man, how do you know they were not demons?”

The old man scowled at Pig. “Because nobody knows about demons better than me.”

“You’re absolutely right because you are both the young and the old women and you are the demon yourself!” Monkey roared and banged the golden cudgel down with force, once again. The old man fell and died.

“You’ve persistently behaved aggressively like a wolf warrior, which is in conflict with my principle of offering your left cheek after being slapped in your right chek in order to achieve peace and harmony with all beings, nice or nasty,” the monk said to Monkey. “Now hear me, you’re fired.”

Monkey knelt and plead, “If you sack me, who will be here to protect you from demons? Please let me stay!”

The monk was not moved. “Just leave, right now. I don’t need your protection.”

As soon as Monkey left, Dem Bones returned and captured the monk and his two remaining disciples.

Pig was both petrified and baffled. “Hi demon, how on earth you are still alive after being bashed to death three times ?”

Dem Bones beamed smugly. “Have you heard about the wonder drug called hydrobombom? I’m taking it for about a life and a half now so I’m still here, I’m still here!” It cackled with glee.

Pig was alarmed. “I learned this drug can cause serious heart rhythm problems in animals and demons.”

Dem Bones shrugged at the Pig’s suggestion. “I get a lot of tremendously positive news on the hydrobombom. You’d be surprised at how many beings are taking it, many, many are taking it, I happen to be taking it. All I can tell you is, so far I seem to be OK and still alive.”

Pig became amazed. “Is this an immortal pill or something?”

The demon burst out laughing. “What can I say about you? You obviously eat too much but think too little. The immortal pill is your master, you idiot!”

“No, please don’t eat him!” Pig cried in distress. “There is no evidence he can make any being immortal.”

Dem Bones winked at Pig. “Here’s my evidence: I get a lot of positive calls about it.” The demon laid back in its chair comfortably and continued, “Now we can make a deal. If you help me to cook him into a nice dish, I’ll offer you a small bowl of his flesh. Whether you believe his meat can turn you into an immortal or not, what do you have to lose?”

Pig stepped back swiftly. “No, thanks, I’m all right, I’m fine…” He turned his body around and ran away from the demon’s cave with his life.

Pig ran all the way to Mount Flowers and Fruits, the territory of the monkey kingdom.

“Take hydrobombom hie, well, it is quite reckless,” responded monkey king, relaxing in his regal chair. “But who knows if it’s true. Maybe it’s not really taking it because it lies about things characteristically like.”

“Maybe it just wants to boost the stock of the hydrobombom drug company it has invested in,” Pig speculated.

“Let’s not worry about hydrobombom,” Monkey cut Pig short and bounced on his feet. “We need to save our master first.”

When a demon captain hurried its way to Skeleton Empire’s headquarters cave reporting a crisis at the front gate, Dem Bones was enjoying a cup of disinfectant drink while monitoring the little graveyard monsters to heat a wok for barbecuing the monk.

“Don’t be an alarmist, I say, don’t be an alarmist,” the demon responded, half-drunken. “They tried anything. They tried it over and over. They’d been doing it since they came to this mountain. It’s all turning. They lost. It’s all turning. If anything, it’s all this monk’s fault. Why he makes himself so valuable, think of it. Think of it…”

But it didn’t have time to think long. Monkey and Pig broke in.

Dem Bones immediately woke up to the chili reality and picked up its swords to defend itself.

On its way to escape from the monkey king, it saw the dead bodies of its monstrous troops in every cave.

Seeing there was no way out, it turned to address Monkey. “Hello, Mr Monkey, why can’t we have a talk? I always prepare to have a nice talk with you but you never gave me a chance.”

“Bullshit, what a man-eating monster would have anything nice to say!” ridiculed Pig.

Monkey frowned and held tight to his golden cudgel.

“You don’t know me, Mr Pig.” Dem Bones start to explain. “Before I died and rotted away to a skeleton, I was a woman and a man, a famous fiction writer Fang and a finance review editor Hu, a storyteller in history Yi and a culture minister Long in a bogus provincial government … By any standards, I was a public intellectual.”

Monkey got crossed and began to shake his cudgel.

The demon continued and surveyed around, “I wrote a diary about my life with a kung fu man which has been translated into many dialects, a novel about the soft bury of ten thousand dead human bodies on an island which received many awards, a book on the great river and great mountains in 1949 which won wide acclaims from all bitter losers, a finance review magazine that persistently predicted the collapse of the Middle Kingdom …”

“Enough of your bullshit!” Monkey was fed up and bashed hard at the self-claimed formal public intellectual until it turned into a pile of white bones.

The monk observed it in shock.

Pig commented, “At least it was honest this time.”

Sandi agreed, “It was not one man or one woman but a bunch of vicious losers.”

Monkey rejoined the team and the four began their new journey to the land of enlightenment.

“Master, there is one thing I don’t quite understand,” Sandi inquired the monk while lifting and carrying bulky luggage on his shoulder with a bamboo pole. “Why those dead women and men didn’t reborn as humans but become man-eating monsters?”

“Even to be reincarnated as a pig or a monkey would be much better than a monster, don’t you all agree with me?” Pig added, helping the monk to mount the white horse.

The monk sighed, “When they were humans they hated their own people.”

“We must not allow them to ruin people’s lives. Unprincipled compassion could be dangerous and harmfu l,” Monkey commented, eyeing the monk.

The monk was silent. He learned a hard lesson.

Illustration artists: Zhao Hongben (赵宏本), Qian Xiaodai (钱笑呆)

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Monkey King Defeats the Demon - From Journey to the West

The story of the White Bone Demon, which comes from Chapter 27 of Journey to the West , is a classic within a classic. It is the inspiration for Shen Yun’s dance The Monkey King Triumphs , and demonstrates his mighty powers. This is how the story goes.

The Buddhist monk Xuan Zang (also known as Tang Monk and Tripitaka) and his three disciples are traveling from China, to what would now be called India, in search of the sacred Buddhist scriptures. One day, Tang Monk and his disciples—Pigsy, Sand Monk, and the Monkey King (a.k.a. Sun Wukong)—enter the mysterious White Tiger mountain range. There, lurking, is the White Bone Demon.

Trying to deceive the travelers, the demon takes on human form and transforms into a young girl. The magical Monkey King sees right through this and kills the false image. The Monkey King’s sudden violence toward a seemingly innocent girl horrifies the Buddhist monk. The demon’s spirit abandons the body, leaving behind only a corpse. It then transforms into the likeness of the girl’s mother, which the monkey again kills. The peaceful monk is at his wits end. Not learning a lesson, the demon then transforms into the father, which the Monkey King also slays, this time destroying the demon. 

But the poor monk, who could not see the demon spirit, is appalled and thinks his disciple has gone mad, murdering three innocent people. Disgusted, he expels the Monkey King from the pilgrimage and pledges never to see him again.

Bidding farewell, the Monkey King prostrates himself in respect at his master’s feet, but Tang Monk turns away: “I’m a decent monk, I won’t accept bows from wicked people like you!” Not one to take no for an answer, Monkey reaches behind his furry head, plucks three hairs and blows on them. They immediately transform into three more monkeys just like him. Surrounding the monk on all four sides, they kowtow simultaneously, and the exasperated Tang Monk has no choice but to accept the gesture.

The Monkey King now gone, the monk and his remaining disciples carry on and find themselves in a forest. The Black Pine Forest is infested with demons that prove too strong for Pigsy and Sand Monk. So the monk is captured and turned into a tiger. Finally, Pigsy entreats the Monkey King to return. He accepts the offer and defeats the demons, rescuing his master once again. 

The four continue on their journey to the West, and many more trials await them.

• Journey to the West
• Crazy Monks
• Mythical Creatures

July 19, 2011

White Bone Demon

• View history

白骨精 demon, Lady Whitebone, White Bone Demon

https://en.wikipedia.org/wiki/Baigujing

https://www.youtube.com/watch?v=fxuPxYUwonM

Home > Journey to the West: The Demons Strike Back Ending Explained

• Journey to the West: The Demons Strike Back Ending Explained
• UPDATED: September 19, 2023

Table of Contents

Journey to the West: The Demons Strike Back is a 2017 Chinese fantasy adventure film directed by Tsui Hark. It is a sequel to the 2013 film Journey to the West: Conquering the Demons and is loosely based on the classic Chinese novel “Journey to the West.” The film follows the adventures of Tang Sanzang, Monkey King, Pigsy, and Sandy as they battle demons and embark on a quest to retrieve sacred scriptures.

The ending of Journey to the West: The Demons Strike Back leaves viewers with several questions and interpretations. In this article, we will attempt to unravel the mysteries and provide an explanation for what transpires in the final moments of the film.

*Spoiler Alert*

The film’s climax sees Tang Sanzang and his companions facing off against a powerful demon named Lady White Bone. Throughout their journey, Lady White Bone has been pursuing them relentlessly, seeking revenge for her past grievances. However, it becomes apparent that there is more to her story than meets the eye.

As Tang Sanzang confronts Lady White Bone, he realizes that she was once a human who was transformed into a demon due to her desire for power. This revelation adds depth to her character and raises questions about redemption and forgiveness. Tang Sanzang’s compassionate nature allows him to see beyond her demonic form and understand her pain.

In a surprising turn of events, Tang Sanzang offers Lady White Bone a chance at redemption. He presents her with an opportunity to return to her human form by consuming one of his sacred scriptures. This act symbolizes forgiveness and compassion, highlighting one of the central themes of the film – that redemption is possible even for those consumed by darkness.

Lady White Bone hesitates but ultimately decides to accept Tang Sanzang’s offer. As she consumes the scripture, a blinding light engulfs her, and she transforms back into her human form. This transformation signifies her redemption and the possibility of a new beginning.

The film ends with Tang Sanzang and his companions continuing their journey, now accompanied by Lady White Bone in her human form. This conclusion suggests that forgiveness and redemption are powerful forces that can transform even the most wicked beings.

The ending of Journey to the West: The Demons Strike Back leaves room for interpretation. Some may see it as a metaphor for the power of compassion and forgiveness in overcoming evil. Others may view it as a reminder that everyone deserves a second chance.

Overall, the ending of Journey to the West: The Demons Strike Back is a poignant and hopeful conclusion to the film. It emphasizes the importance of empathy and understanding in a world filled with darkness. By offering redemption to Lady White Bone, Tang Sanzang exemplifies the qualities of a true hero – one who sees beyond appearances and believes in the potential for change.

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Monkey King Defeats the Demon – From Journey to the West

The story of the White Bone Demon, which comes from Chapter 27 of Journey to the West , is a classic within a classic. It is the inspiration for Shen Yun’s dance The Monkey King Triumphs , and demonstrates his mighty powers. This is how the story goes.

The Buddhist monk Xuan Zang (also known as Tang Monk and Tripitaka) and his three disciples are traveling from China, to what would now be called India, in search of the sacred Buddhist scriptures. One day, Tang Monk and his disciples—Pigsy, Sand Monk, and the Monkey King (a.k.a. Sun Wukong)—enter the mysterious White Tiger mountain range. There, lurking, is the White Bone Demon.

Trying to deceive the travelers, the demon takes on human form and transforms into a young girl. The magical Monkey King sees right through this and kills the false image. The Monkey King’s sudden violence toward a seemingly innocent girl horrifies the Buddhist monk. The demon’s spirit abandons the body, leaving behind only a corpse. It then transforms into the likeness of the girl’s mother, which the monkey again kills. The peaceful monk is at his wits end. Not learning a lesson, the demon then transforms into the father, which the Monkey King also slays, this time destroying the demon. 

But the poor monk, who could not see the demon spirit, is appalled and thinks his disciple has gone mad, murdering three innocent people. Disgusted, he expels the Monkey King from the pilgrimage and pledges never to see him again.

Bidding farewell, the Monkey King prostrates himself in respect at his master’s feet, but Tang Monk turns away: “I’m a decent monk, I won’t accept bows from wicked people like you!” Not one to take no for an answer, Monkey reaches behind his furry head, plucks three hairs and blows on them. They immediately transform into three more monkeys just like him. Surrounding the monk on all four sides, they kowtow simultaneously, and the exasperated Tang Monk has no choice but to accept the gesture.

The Monkey King now gone, the monk and his remaining disciples carry on and find themselves in a forest. The Black Pine Forest is infested with demons that prove too strong for Pigsy and Sand Monk. So the monk is captured and turned into a tiger. Finally, Pigsy entreats the Monkey King to return. He accepts the offer and defeats the demons, rescuing his master once again. 

The four continue on their journey to the West, and many more trials await them.

Source: https://www.shenyunperformingarts.org/explore/view/article/e/tyjLi9Pv6-g/chinese-stories-history-monkey-king-defeats-demon.html

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White Bone Demon (Kung Fu Panda)

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The White Bone Demon , also known as The Voice in the Shadows or Baigujing , is the main antagonist of the 2018 Amazon Prime original DreamWorks series Kung Fu Panda: Paws of Destiny .

She is a ruthless demon who was defeated and imprisoned in the spirit realm of Sun Wukong. After a certain amount of time she manages to contact Shi Long and using her resentment against her father, manipulated her to get a new body and plunge all of China into the age of darkness.

She was voiced by Elisa Gabrielli, who also voiced Nana in the Madagascar franchise.

• 1 Personality
• 2 Biography
• 5 External Links
• 6 Navigation

Personality [ ]

The White Bone Demon is smart, cunning, ruthless, heartless and manipulative demon, although she pretends to be kind and caring in order to manipulate others to achieve her goal.

It is also implied that the reason for all of her terrible crimes lies in her sadism, since there is no background to her.

Unlike most villains in the franchise, the White Bone Demon lacks any redemptive or comedic qualities, which, coupled with her gruesome crimes, makes her one of the most evilest villains in the franchise.

Biography [ ]

According to legend, the White Bone Demon once wandered China, disguising herself as a harmless old woman, who would enter villages to beg for food. But in reality, she sought to devour the souls of those who took pity on her, taking on her true form to consume them. But one day, she made the mistake of trying to make a meal out of Sun Wukong, who managed to defeat her with the power of his magic crown. Wukong destroyed the demon's body, and forced her spirit into the Spirit Realm.

Despite this, the White Bone Demon was eventually able to communicate with Shi Long, preying upon her jealousy of Xiao to win her loyalty. In exchange for Shi Long's help in creating a new body and an army for her to lead, the demon claimed that she would help Shi Long become Empress of China. On her orders, Shi Long invaded the red jade mine and stole all of the precious mineral for use in their scheme. They also stole Sun Wukong's crown, which was added to the massive iron body Shi Long had constructed for the demon.

Before Emperor Kang Zi died as a result of Shi Long's poisoning, her agents also succeeded in stealing the Wellspring from beneath Panda Village in order to provide a power source for the demon's new body. This was then encased in the Red Jade of Lang Gong, which was stolen from Sun Wokong with his crown, which Wokong had to take the fall for the loss of the red jade since he also stole it but also planned on receiving. However, the theft of the Wellspring also caused a terrible drought that began to affect much of China.

In the end, having received a mechanical body, the White Bone Demon battles Po and the Four Constellations but was defeated. Shi Long then whines how they could've ruled China together, but the demon regains strength, gets up and betrays Shi Long by eating her (who is lucky to have survived) and tries to destroy Po, his disciples, the Four Constellations, and all their friends, sadistically saying that she intends to bring an age of darkness to China. The battle lasted to the desert Xiao stabs with her chain sword at the crystal heart of the demon, breaking it and destroying her body and the demon itself, seemingly forever. However, it is unknown if the White Bone Demon is actually destroyed since a female bat was seen emerging out of the body, grinning evilly at the end of the episode.

Gallery [ ]

• The White Bone Demon is based off of the antagonist of the Chinese novel Journey to the West , Baigujing (literally "White Bone Demon" in Chinese), albeit there were multiple liberties that deviate from her source material (such as her ability to devour souls, something that the original Baigujing in the myth could not). This version is easily more evil.
• "Baigujing" (traditional and simplified Chinese: 白骨精; pinyin: báigǔjīng ) when it is translated into English, means "white bone spirit".

External Links [ ]

• Baigujing on the Kung Fu Panda Wiki
• Baigujing on the Pure Evil Wiki

Navigation [ ]

• 1 The Boiled One
• 2 Twelve Kizuki

Journey to the West: Monkey King Movies, TV Shows, and Video Games

1. The Monkey King 3D: Uproar in Heaven

2. Havoc in Heaven

3. The Monkey King Conquers the Demon

4. The Monkey King and Fruit of Immortality

5. The Monkey King: Havoc in Heaven's Palace

6. The Monkey King 2

7. The Monkey King 3

8. Journey to the West: Conquering the Demons

9. Journey to the West: The Demons Strike Back

10. The Monkey King: Reborn

11. Black Myth: Wukong

12. A Chinese Odyssey: Part One - Pandora's Box

13. A Chinese Odyssey: Part 2 - Cinderella

14. A Chinese Odyssey: Part Three

15. A Chinese Tall Story

16. Journey to the West: Legends of the Monkey King

17. Unruly Heroes

18. The Forbidden Kingdom

19. Enslaved: Odyssey to the West

20. The Monkey King

21. Immortal Demon Slayer

22. Monkey King: Hero Is Back

23. Monkey King: Hero Is Back

24. Monkey Magic

25. Monkey Magic

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Journey to the West Research

A repository for research on the great 16th-century chinese classic, tag white bone demon, archive #7 – the prc mythology chapter from the contemporary chinese historical drama (1990).

Here I present the “Monkey King Subdues the White-Bone Demon: A Study in PRC Mythology” chapter from  The Contemporary Chinese Historical Drama (1990). This fascinating chapter discusses how a play/film based on the named  Journey to the West  episode was co-opted during the mid-20th-century as Communist propaganda. Of note is the way each figure is associated with a particular aspect of the communist party. For example, the group of pilgrims represents the party itself, Sun Wukong represents Mao Zedong , and the White Bone Demon, while first representing Imperialism , came to be associated with  Soviet Revisionists bowing to imperialism. While the monk Tripitaka was originally associated with the Revisionists  Eduard Bernstein and Nikita Khrushchev , he later came to represent the “Middle-of-the-roaders” within the Chinese communist party. It should be remembered that, in the particular episode from the novel, Monkey keeps killing the White Bone Demon because he sees through her demonic disguises, yet the monk continues to punish his protector via the Tight-fillet spell because he is continually deluded by said disguises. Therefore, the play/film was symbolic of Mao’s struggle to placate the communist party while trying to battle the evil of revisionists.

Most surprising to me is that the play/film was made into a children’s book. I believe I’ve seen the illustrations (fig. 1) on the internet but never realized the book had a political origin and purpose.

Fig. 1 – Page one from Sun Wukong sanda baigujing (1962) ( larger version ).

Click to access contemporary-chinese-drama-sun-wukong-chapter.pdf

A PDF of the full book can be found on archive.org and downloaded for free .