Later on Li Dsing and his three sons, Gintcha, Mutscha and Notscha, aided King Wu of the Dschou dynasty to destroy the tyrant Dschou-Sin.
None could withstand their might. Only once did a sorcerer succeed in wounding Notscha in the left arm. Any other would have died of the wound. But the Great One carried him into his cave, healed his wound and gave him three goblets of the wine of the gods to drink, and three fire-dates to eat. When Notscha had eaten and drunk he suddenly heard a crash at his left side and another arm grew out from it. He could not speak and his eyes stood out from their sockets with horror. But it went on as it had begun: six more arms grew out of his body and two more heads, so that finally he had three heads and eight arms. He called out to his Master: "What does all this mean?" But the latter only laughed and said: "All is as it should be. Thus epuipped you will really be strong!" Then he taught him a magic incantation by means of which he could make his arms and heads visible or invisible as he chose. When the tyrant Dschou-Sin had been destroyed, Li Dsing and his three sons, while still on earth, were taken up into heaven and seated among the gods.
Note: Li Dsing, the Pagoda-bearing King of Heaven, may be traced back to Indra, the Hindoo god of thunder and lightning. The Pagoda might be an erroneous variant of the thunderbolt Vadjra. In such case Notscha would be a personification of the thunder. The Great One (Tai I), is the condition of things before their separation into the active and passive principles. There is a whole geneology of mythical saints and holy men who took part in the battles between King Mu of Dschou and the tyrant Dschou-Sin. These saints are, for the most part, Buddhist-Brahminic figures which have been reshaped. The Dragon-King of the Eastern Sea also occurs in the tale of Sun Wu Kung (No. 73). "Dragon sinew" means the spinal cord, the distinction between nerves and sinews not being carefully observed. "Three spirits and seven souls": man has three spirits,
