Log in with Facebook Log in with Google. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Need an account? Click here to sign up. Download Free PDF. David Mozina. A short summary of this paper. Download Download PDF. Currently a doctoral student in Ken Liu is an author and transla- premodern Chinese literature tor of speculative fiction, as well at Harvard University, Canaan as a lawyer and programmer.
A Morse has been working with winner of the Nebula, Hugo, and Chinese literature as a transla- World Fantasy awards, his debut tor, editor, and promoter for ten novel The Grace of Kings years. The book was also Eric Abrahamsen is a translator, shortlisted for the International publisher and promoter of Chi- Griffin Prize.
Her first collection nese literature abroad. Night Scene is a film about one of the biggest taboos in contemporary China: male street prostitution. There is no strict distinction between homosexuals and prostitutes, nor is there any moral verdict. Cui has however made an ambiguous, layered film, just as boundless as the lives of male prostitute in China. We have nothing. We are a tragic generation. He is a director, film scholar, screenwriter, novelist and an pioneering queer activist.
A youngJapanese woman and a Marine officer. Who holds the truth? Lifecycle Productions Inc. TH RD. Please register using the link below. Regis- tration costs cover meals on January 28 and January VII-9 Panel 29, a conference program, and parking on campus. Parking is issued by request. On the registration Appropriation, Adaptation, and Pre- form, please indicate if you need parking. Conclusion We saw that for Heart of Heaven theorists, the cosmos was a rather straightforward bureaucracy.
Practitioners swore oaths to masters to cherish the visualization practices by which to access the celestial bureaucracy and request mobilization of martial deities. As in earlier medieval oathing practices, deities did not respond with vows of their own. They remained rather aloof figures, each occupying a place within a grand, cosmic sys- tem.
The Divine Empyrean movement developed a different notion of bureaucracy. For theorists like Wang Wenqing and Bai Yuchan, something like interpersonal relations bound together the cosmic administration. We saw that the high gods of the Divine Empyrean heavens founded their cosmic governance by swearing oaths to one another.
They yoked themselves to responsibilities for the welfare of the world before the eyes of their celestial 59 DZ Mozina peers, and held themselves accountable by swearing to endure humiliating punishments should they fail to meet their commitments. And we saw that just as oath-making formed the foundation of celestial governance, so did it provide the linchpin of efficacious ritual in Divine Empyrean practice. Following the paradigmatic example of the high gods, masters and thunder deities swore oaths to each other, promising to collaborate to achieve favorable ritual outcomes or face the pain of stated maledictions.
Those maledictions were expressed by both masters and thunder deities as curses not only to themselves but also to each other. Curses held masters and gods to their vows of mutual obligation and so bound them together in collaborative partnerships in ritual events.
From the highest heavens of the cosmic hierarchy to the mundane world of everyday ritual, the Divine Empyrean bureaucracy was imbued with a sense of mutual responsibility and consequence that sutured it together and kept it working. This practice of cursing, so prevalent in the oaths taken by actors within the Divine Empyrean bureaucracy, became a constituent part of the rites by which masters summoned and employed thunder deities.
We saw how harsh these maledictions could be. Divine Empyrean masters were urged to berate and upbraid thunder deities with stern language designed to threaten, browbeat, and even shame. We saw that this language could seem so audacious that it made some masters feel uncomfortable. Wang Wenqing and Bai Yuchan worked out what might be called an inner alchem- ical theory of cursing. They crafted a series of visualizations designed to cultivate the ferocious primordial spirit within the master, which then could stir up the qi of the five viscera to pique the ferocious natures of thunder deities residing within each.
Ritual collaboration between master and thunder deity was based on a deep resonance between the ferocious natures of the two. What stands out to me in all these Divine Empyrean theories and practices is the idea that oaths and curses bind what we moderns might call subjects into collaborative part- nerships within the cosmic hierarchy. The bureaucracy administering the world does not guarantee that the world runs smoothly, nor does it assure that a thunder ritual will achieve its apotropaic or therapeutic goal.
Instead, the workings of the world depend on subjects within the Divine Empyrean bureaucracy who actively bind themselves in relationships with one another. High gods choose to conclude oaths to one another obliging them to certain commitments. Thunder deities and masters choose to strike mutual oaths binding them in collaboration for ritual purposes. The fact that there are often harsh maledictions attached to all these oaths implies that any of the subjects involved might refuse or fail to comply—a subtle but profound recognition that the world does not always run smoothly, and rites do not always work.
Masters recover and cul- tivate primordial spirit—their primordial selves—which shares in the same ferocious nature as thunder deities. Subjects occupying different locations in the cosmic hierarchy resonate intimately when their primordial natures meet—an ontological explanation for seamless collaboration. In the Divine Empyrean cosmos, it is subjects in relationship who are responsible for the workings of the world. We see them working out a sophisticated cosmology, theology, and liturgical theory that describes something of the natures of thunder deities and masters, and prescribes how they ought to interact within the grand Divine Empyrean bureaucracy.
To read these texts this way is to read them from an angle different from influential scholarly literature on thunder ritual. Those accounts are primarily interested in what thunder ritual did in society, in how it functioned to achieve something in the social realm or reflected some social dynamic.
He tells the story of how both thunder ritual and literary narrative aimed to absorb local spirits into wider pantheons of deities, which, in a religious idiom, reflected how local communities were connected to broader regional and trans-regional networks of military defense.
We see a notion of ritual efficacy rooted in deep collaboration between cultivated masters and thunder gods that is expressed in the cursing of oaths and summons. This emphasis on collaboration does not erase the cosmic hierarchy within which masters and thunder deities did their liturgical work.
But it does offer an image of thunder deities and masters as vibrant and alive, more than mere occupants of locations within the cosmic bureaucracy. Echoes of these Divine Empyrean theories of ritual collaboration between divine and human subjects reverberate today in the hills of north-central Hunan. There, lineages of masters continue to strike oaths with thunder deities and curse them with seemingly audacious language. Oaths struck during ordinations and sworn again during subsequent thunder rites bind masters and thunder deities together in pacts of mutual obligation.
Harsh curses, like admonishing 61 Edward L. Mozina that thunder deity Yin Jiao would be humiliated by spending his next life as a dog should he fail to comply with the summons, urge him to duty with the force of karmic conse- quence. And their oaths and curses are grounded in inner alchemical visualizations by which masters recover primordial qi and cultivate primordial spirit. This article was a first attempt to draw our scholarly attention to the heightened significance of oath-making in Divine Empyrean practice.
It tried to show that Divine Empyrean thinkers took the practice as foundational to their vision of the cosmic order, and essential to their understanding of ritual efficacy. This study raises future questions about the possible historical roots of Divine Empyrean notions of oathing in religious contexts outside the realm of Daoism, such as shamanic practices and Buddhist vows, as well as questions about the workings of oaths in ritual contexts outside north-central Hunan.
It also urges us to think more systematically about the different forms of oath-mak- ing introduced here, and their links to ideas of ritual efficacy. All these questions require much more research and so must be grappled with in future work. I would also like to thank the two anonymous peer reviewers for their careful readings of the draft of this article, for their insightful recom- mendations for improvement, and for their intriguing suggestions for future scholarship. Taipei: Xinwenfeng chuban gongsi, Abbreviated as DZ.
Chicago: University of Chicago Press, Bloomington and Indianapolis: Indiana University Press, Baldrian-Hussein, Farzeen. London and New York: Routledge, Bokenkamp, Stephen R. Early Daoist Scriptures. Berkeley: University of California Press, Boltz, Judith M. Berkeley: Institute of East Asian Studies, Chao, Shin-yi. Davis, Edward L. Society and the Supernatural in Song China. Hudson, W. Hymes, Robert. Katz, Paul R. Kleeman, Terry F. Lewis, Mark Edward.
Sanctioned Violence in Early China. Beijing: Zhonghua shuju, Chengdu: Sichuan renmin chubanshe, Edited by Florian C. Daoism , Thunder Rites , and Hunan. By means of both ethnographic and textual modes of Specifically, the essay argues that in Meicheng the very notion of what a Daoist is, which is established during the ordination process, remains intricately bound up with deities associated with thunder ritual.
In large part, it is by virtue of this ritual relationship, struck during the ordination ceremony that the ordinand may be considered a full-fledged Daoist by his community and by the denizens of the celestial realm.
Daoism , Chinese Religions , and Hunan. Service to Field. Log in with Facebook Log in with Google. See P. A er the blood splatters, the transmission master incants: [Adding] blood to this liquor arouses generals and marshals, and musters spirit armies; it makes virile [gods] powerful, and makes heroes vigorous. They are very able to pull down trees and move mountains; they can suddenly overturn rivers and seas.
Receive my talismanic command and make the demons and spirits respectfully venerate me! In daubing our lips with blood and drinking the elixir [of bloody liquor], we ought to make brilliant its peach-blossom color.
Display your virile power and make spirits howl and demons weep! We make an oath with liquor and conclude a covenant; we [sincerely] face each other as do the liver and the gall bladder.
In his analysis of the evolution of thunder deities through the late Ming dynasty, Mark Meulenbeld has shown that thunder deities were imagined to retain something of their demonic natures even a er they had been sublimated into the ranks of Daoist martial deities. In traditional Chinese medicine, the liver and gall bladder were imagined to have a close mutual relationship: Hanyu da cidian, vol. Meulenbeld, op.
Representing the ordinand, the transmission master concludes the blood cov- enant with the thunder general. To do so, the master does not literally daub his lips with the bloody liquor. The force of symbolically shared liquor is strengthened by the blood of the cockerel, considered to supply the yang force of life. To smear lips or consume blood also strengthens the power of the spoken words in the oath.
The words spoken by the master on behalf of his ordinand carry the force of life and so are able to achieve the desired bind between two non-kin parties. On high I accord with the heart of Heaven; should Heaven turn on me, the sun and moon will cease to shine. With the second libation, I make an oath with Earth. In the middle I accord with the heart of Earth; should Earth turn on me, the grass and trees will cease to grow.
With the third libation, I make an oath with you. Thunder deities, functionaries, and generals, do not turn away om [my] merit. Should marshal turn on master, ritual water will not be numinous; should master turn on marshal, incense will not work. Thunder deities revere this bond! Attentively listen and implement it! He utters a malediction that calamity will befall Heaven and Earth should they not comply For a brief history of blood covenants, see B.
For a discussion of oaths and chicken-beheading rituals, see Paul R. See B. Katz, op. Heaven and Earth have long been included in oathing rituals as guarantors, responsible for enforcing punishments should a party break the oath. The ambiguous nature of Yin Jiao as both loyal subordinate and restive, semi- demonic deity is not lost in this ritual sequence. Ordinands have made bonds with their immediate superiors in order to earn the privilege of continuing the liturgical tradition.
In the Meicheng region, we are seeing tradi- tions that, in addition, privilege formal bonds with inferior functionaries in the celestial bureaucracy, such as thunder deities. Since the Song dynasty, Daoists have been making blood covenants with thunder deities and here, we see that that practice has evolved to become a constitutive element of the very notion of what it is to become a Daoist priest.
These emanations formed a corps of deities the ordinand could call upon to protect For the case in Celestial Master traditions, see K. Schipper, The Taoist Body, 91— They take charge of the metrics of creative transformation, and control the command of the thunderclap. They protect and maintain the rites of the Dao, and zealously stir the winds of mystery. They must display their power and rouse their martial might, and make their intentions accord and their hearts agree.
They must assemble in the Celestial Terrace and obey this dispatch. They must pitch camp and establish an outpost, and station themselves about the new altar. Zhen is the trigram associated with the east and with thunder, Hanyu da cidian, vol.
In this ritual, all the major thunder deities are organized under the auspices of Yin Jiao.
0コメント