By Benjamin Penny
Over the decade there was a marked elevate within the research of Daoism in particular in Japan, China and the West, with a brand new iteration of students broadening our realizing of the faith. together with contributions from the main students within the field, Daoism in History presents new and significant research.
These essays honour one of many pioneers of Daoist reviews, Emeritus Professor Liu Ts'un-yan. His significant essay 'Was Celestial grasp Zhang a historic Figure?' addresses one of many pivotal questions within the complete background of Daoism and is integrated right here because the ultimate essay. additionally, a chinese language personality word list, bibliography and index finish the book.
The first in a thrilling new sequence, this publication offers fresh considering on Daoism - a box now famous as essentially the most very important components of analysis in chinese language historical past and the historical past of religions.
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Extra resources for Daoism in History: Essays in honour of Liu Ts'un-yan
Be that as it may, the bulk of the writ composed for Cao Bolu continues to speak the old language of exorcism, of ‘dispersing and eliminating’ ( jiechu). 44 The events commanded by the writ are similarly exorcistic in intent: disaster, odium (referring especially to the ‘odium of the soil’ – see the analysis of the next writ) and demons are to go far away, thus leaving only good fortune and longevity for surviving descendants. Moreover, one additional exorcistic element – one that has already been highlighted as characteristic of the evolution of mortuary practice in Warring States and later times – emerges with great clarity in this and most other grave-securing ordinances: the theme of the separation of the living and the dead (‘let living and dead take separate paths’), which in effect meant driving the dead away from the living.
The notion of Mount Tai as a destination for the souls of the dead is expressed in a number of late Han ordinance texts. At this point, though, 27 PETER NICKERSON what needs to be stressed is the connection the Liu Boping ordinance makes between burial and the removal of ‘noxious demons and corpse infusions’ (zhigui shizhu). This zhi is a rare character, but Han and Six Dynasties glosses connect it closely to demons of tombs, ghosts of the malevolent dead and the spirits exorcised by the fangxiang during the Nuo.
The cult of the tomb, on the other hand, as it developed during the Warring States period was instead aimed at separating the living and the dead: providing the deceased with a dwelling in the underworld that was inescapable and from which, since it was appointed with all the things that would be needed in the underworld (or at least mingqi imitations thereof ), the deceased would not desire to leave. The new focus on underworld and tomb was also accompanied by the bureaucratisation of the cosmology of the afterworld and of mortuary practice.