he spit blood and was very thin. The death of his beloved consort had been a serious blow, and the strenuous ceremonies attending her death left him exhausted. On February 2 he contracted smallpox and three days later his death was suddenly announced. His remains were cremated, the required ceremonies being performed by Hsing-sên. His ashes were buried in 1663 at Ch'ang-jui shan 昌瑞山, in the so-called Tung-ling 東陵, or Eastern Tombs, northeast of Peking—his mausoleum, Hsiao-ling 孝陵, being the first to be erected there. Fu-lin was posthumously given the temple-name, Shih-tsu 世祖, and was canonized as Chang Huang-ti 章皇帝. There are legends to the effect that he did not die at this time but that, pained by the death of his consort, he sought religious comfort as a priest in a Buddhist monastery. That retreat is located by some at Wu-t'ai shan 五臺山 in Shansi, and by others at T'ien-t'ai ssŭ 天台寺, southwest of Peking. An image of a monk in the latter temple is said to be his own. These accounts are probably amplifications of the known fact that he wished to become a monk.
Before Fu-lin died his third son, Hsüan-yeh [q. v.], then eight sui, was designated heir to the throne—with four Manchu nobles as regents (see under Oboi). Fu-lin called Wang Hsi [q. v.] to his bedside to take down his will, but after his death his mother, Empress Hsiao-chuang, and the four regents had the document destroyed, publishing in its place one drawn up by themselves. In this new will, issued in Fu-lin's name, he was made to blame himself for certain "errors", such as the unusual honors and the extravagant funeral he had accorded to his favorite consort; his preference for Chinese officials as over against Manchus; and his restoration of offices controlled by eunuchs, as in the Ming period. Possibly the clause relating to his consort was insisted on by his mother who had hoped for the elevation of her own niece or grandniece (see under Hsiao-chuang). The charge that precedence had been given to Chinese is one that might well have been lodged by the four regents who reflected the views of dissatisfied Manchus. That Fu-lin should on his death-bed have turned against his eunuchs is incomprehensible if the report can be credited that five days before he died he attended the tonsuring of his favorite eunuch, Wu Liang-fu. It is significant that this eunuch was executed soon after Fu-lin died. Fu-lin himself had been a lenient ruler and had only reluctantly approved any death sentences that came to him for decision. The four regents who followed him had no such compunctions (see under Chin Jên-jui).
Fu-lin had eight sons and six daughters, of whom only four sons and a daughter grew to maturity. His third son, Hsüan-yeh, was chosen to succeed him on the ground that he had already contracted smallpox and so was less likely to die young. The second, Fu-ch'üan [q. v.], and the fifth, Ch'ang-ning [q. v.], served in the armies against Galdan [q. v.], and their descendants held hereditary ranks down to the close of the dynasty. The seventh, Lung-hsi 隆禧 (Prince Ch'un 純, posthumous name 靖, 1660-1679), left a son who died without heir. The only daughter of Fu-lin who grew up was Princess Kung-k'o 恭愨公主 (January, 1654-1685), who married a nephew of Oboi.
The chronicle of Fu-lin's reign, entitled Shih-tsu Chang Huang-ti shih-lu (實錄), 144 + 3 chüan, was compiled in 1667, and was revised several times―the final revision taking place early in 1740. Accompanying the shih-lu are the Shih-tsu Chang Huang-ti shêng-hsün (聖訓), or imperial edicts, in 6 chüan, the final version of which was also prepared in 1740. At least fifteen works were published under Fu-lin's name, probably none of them actually written by himself. The I-ching t'ung-chu was written by Fu I-chien [q. v.] and others―apparently Fu-lin had nothing to do with it. The 大清律集解附例 Ta-Ch'ing lü chi-chieh fu-li, is a collection of laws of the empire, which was published in 1646 in his name. Most of the other works are on ethical matters and were printed both in Chinese and Manchu. Two of them are treatises on the Classic of Filial Piety: 孝經注 Hsiao-ching chu, 1 chüan, printed in 1656, and Hsiao-ching yen-i (see under Yeh Fang-ai). Two works concerning the proper conduct of officials and subjects, entitled 人臣儆心錄 Jên-ch'ên ching-hsin lu, 1 chüan, and 資政要覽 Tz'ŭ-chêng yao-lan, 3 chüan, were printed in 1655. A work on womanly behavior, entitled 內則衍義 Nei-tsê Yen-i, 16 chüan, was printed in 1656. In the same year there appeared annotations to the 道德經 Tao-tê ching, entitled Tao-tê ching chu (注), 2 chüan. These six works were copied into the Imperial Library (see under Chi Yün). Of the other works listed with Fu-lin's name, the following may be mentioned: annotations to the popular Taoist tract on future rewards and punishments (see under P'êng Ting-ch'iu and Hui Tung), entitled T'ai-shang kan-ying p'ien chu, 1 chüan, printed in 1655; a work admonishing the people to study, entitled 勸學
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