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Together, and for the first time in any language, the 24 essays gathered in these volumes provide a composite picture of the history of religion in ancient China from the emergence of writing ca. 1250 BC to the collapse of the first major imperial dynasty in 220 AD. It is a multi-faceted tale of changing gods and rituals that includes the emergence of a form of “secular humanism” that doubts the existence of the gods and the efficacy of ritual and of an imperial orthodoxy that founds its legitimacy on a distinction between licit and illicit sacrifices. Written by specialists in a variety of disciplines, the essays cover such subjects as divination and cosmology, exorcism and medicine, ethics and self-cultivation, mythology, taboos, sacrifice, shamanism, burial practices, iconography, and political philosophy. Produced under the aegis of the Centre de recherche sur les civilisations chinoise, japonaise et tibétaine (UMR 8155) and the École Pratique des Hautes Études (Paris).
Together, and for the first time in any language, the 24 essays gathered in these volumes provide a composite picture of the history of religion in ancient China from the emergence of writing ca. 1250 BC to the collapse of the first major imperial dynasty in 220 AD. It is a multi-faceted tale of changing gods and rituals that includes the emergence of a form of “secular humanism” that doubts the existence of the gods and the efficacy of ritual and of an imperial orthodoxy that founds its legitimacy on a distinction between licit and illicit sacrifices. Written by specialists in a variety of disciplines, the essays cover such subjects as divination and cosmology, exorcism and medicine, ethics and self-cultivation, mythology, taboos, sacrifice, shamanism, burial practices, iconography, and political philosophy. Produced under the aegis of the Centre de recherche sur les civilisations chinoise, japonaise et tibétaine (UMR 8155) and the École Pratique des Hautes Études (Paris).
After the Warring States, treated in Part One of this set, there is no more fecund era in Chinese religious and cultural history than the period of division (220-589 AD). During it, Buddhism conquered China, Daoism grew into a mature religion with independent institutions, and, together with Confucianism, these three teachings, having each won its share of state recognition and support, formed a united front against shamanism. While all four religions are covered, Buddhism and Daoism receive special attention in a series of parallel chapters on their pantheons, rituals, sacred geography, community organization, canon formation, impact on literature, and recent archaeological discoveries. This multi-disciplinary approach, without ignoring philosophical and theological issues, brings into sharp focus the social and historical matrices of Chinese religion.
After the Warring States, treated in Part One of this set, there is no more fecund era in Chinese religious and cultural history than the period of division (220-589 AD). During it, Buddhism conquered China, Daoism grew into a mature religion with independent institutions, and, together with Confucianism, these three teachings, having each won its share of state recognition and support, formed a united front against shamanism. While all four religions are covered, Buddhism and Daoism receive special attention in a series of parallel chapters on their pantheons, rituals, sacred geography, community organization, canon formation, impact on literature, and recent archaeological discoveries. This multi-disciplinary approach, without ignoring philosophical and theological issues, brings into sharp focus the social and historical matrices of Chinese religion.
Imperial Cults is a comparative study of the transformation of imperial religion and imperial authority in the early Han and Roman empires. During the reigns of the Emperor Wu of Han and Octavian Augustus of Rome, the rulers undertook substantial reforms to their respective systems of cult, at a time when they were re-shaping the idea of imperial authority and consolidating their own power. The changes made to religious institutions during their reigns show how these reforms were a fundamental part of the imperial consolidation. Employing a comparative methodology the author discusses some of the common strategies employed by the two rulers in order to centre religious and political authority around themselves. Both rulers incorporated new men from outside of the established court elite to serve in their religious institutions and as advisors, thus weakening the authority of those who had traditionally held it. They both expanded the reach of their imperially-sponsored cult, and refashioned important ceremonies to demonstrate and communicate the unprecedented achievements of each ruler. Emperor Wu recruited experts in mantic knowledge from far reaches of the empire, while Augustus co-opted loyal followers into the newly revived priestly colleges. Robinson shows how the rulers used their respective religious institutions to consolidate their authority, secure support, and communicate their authority to the elite and commoners alike. By using the comparative approach, the author not only reveals similar trends in the formation of ancient empires, but also shows how new perspectives on familiar material can be found when engaging with other societies.
The first book-length study in English of the Chinese classic, the Li sao (Encountering Sorrow). Includes translations of the Li sao and the Nine Songs. The Li sao (also known as Encountering Sorrow), attributed to the poet-statesman Qu Yuan (4th3rd century BCE), is one of the cornerstones of the Chinese poetic tradition. It has long been studied as Chinas first extended allegory in poetic form, yet most scholars agree that there is very little in the two-thousand-year-old tradition of commentary on it that convincingly explains its supernatural flights, its complex floral imagery, or the gender ambiguity of its primary poetic persona. The Shaman and the Heresiarch is the first book-length study of the Li sao in English, offering new translations of both the Li sao and the Nine Songs. The book traces the shortcomings of the earliest extant commentary on those texts, that of Wang Yi, back to the quasi-divinatory methods of the highly politicized tradition of Chinese classical hermeneutics in general, and the political machinations of a Han dynasty empress dowager in particular. It also offers an entirely new interpretation of the Li sao, one based not on Qu Yuan hagiography but on what late Warring States period artifacts and texts, including recently unearthed texts, teach us about the cultural context that produced the poem. In that light we see in the Li sao not only a reflection of the era of the great classical Chinese philosophers, but also the breakdown of the political-religious order of the ancient state of Chu.
In early imperial China, the dead were remembered by stereotyping them, by relating them to the existing public memory and not by vaunting what made each person individually distinct and extraordinary in his or her lifetime. Their posthumous names were chosen from a limited predetermined pool; their descriptors were derived from set phrases in the classical tradition; and their identities were explicitly categorized as being like this cultural hero or that sage official in antiquity. In other words, postmortem remembrance was a process of pouring new ancestors into prefabricated molds or stamping them with rigid cookie cutters. Public Memory in Early China is an examination of this pouring and stamping process. After surveying ways in which learning in the early imperial period relied upon memorization and recitation, K. E. Brashier treats three definitive parameters of identity—name, age, and kinship—as ways of negotiating a person’s relative position within the collective consciousness. He then examines both the tangible and intangible media responsible for keeping that defined identity welded into the infrastructure of Han public memory.
On a Holland America Grand Voyage aboard the flagship Amsterdam, I had the great fortune of visiting the ancient land of China, now known as the People's Republic of China. This visit enabled me to, for the first time, to walk part of the way of the Great Wall, visit the Old Summer Palace and see Tien An Men Square and the Forbidden City. Besides visiting the capital city, the ship also visited Shanghai and Hong Kong. China is a huge country whose history goes back millennia. The places we visited provided but a glimpse of that history and its current politics. In this volume, I review China's ancient history, with an overview of the many dynasties that made China great. For many years, China stood at the forefront of technological and scientific discovery, known today as the Four Great Discoveries - the compass, making paper, gunpowder, and printing. Each of these transformed the world, in its own way. Yet, the advancement of science and technology did not stay in China. The great conundrum today is exploring the reasons China lost its ability to stand at the helm of such advancement. I explore this issue while reviewing the complexities of how China lived, both in its dynastic and modern periods. Ancient China had civil service examinations as a method to identify the best and brightest minds and then to employ them for service to the emperor. Jinshi, the highest and most difficult examination was so complicated, the successful candidates' name was inscribed on stone, then selected to remain in Beijing in service to the emperor. Such examinations later migrated to other countries in the Far East, then to the West, where it is in common use today. China and its millennium-long history reflect an ancient people who today seek to assert their presence and power on the world stage. Prior to its current form of government, it was forced to capitulate to Western colonial powers. Revolts by the Chinese against such foreign intervention resulted in the Opium Wars, the loss of Hong Kong, and the destruction of its Old Summer Palace. I explore China's bitter past, together with its current belligerence on the world stage as it seeks to redevelop and transform itself, from the ancient Silk Road into the modern OBOR - One Belt; One Road with dramatic effect on many peoples and nations. I also noted the conundrum of seeing tall high-rise clusters of apartment buildings, structures that could house thousands of people, but stand completely empty. Passing these buildings at night was eerie; not a single light or human is visible anywhere. The claim of a surging China, at least in the places I visited, made me wonder if the building boom the media and economists claim is but a bubble, soon to evaporate in the glare of inquiry and reality. Nonetheless, this visit was dramatic in its own way, offering many varieties of the different strata of this complex society. During this visit, I explored the Jewish community, first in Shanghai, then in Hong Kong. Several Jewish passengers joined to attend the Sabbath Service at the Chabad House. We were warmly welcomed and saw a robust community in this remote part of the world. In Hong Kong, we visited several synagogues, noting the pride and activity present in these communities. I explore the history of the Jewish community in these centers, with a special interest in the Jewish ‘Ghetto’ of Shanghai where thousands of European Jews were sheltered during the Nazi’s Final Solution. They were given refuge in Shanghai, and the area they lived in is still visible by way of a museum and plaques indicating where they lived and survived the war years. The enormity of China demands a multi-volume effort to do justice to its geography and history. This is but a small contribution of this ancient land.
Using newly discovered and excavated texts, Constance A. Cook and Xinhui Luo systematically explore material culture, inscriptions, transmitted texts, and genealogies from BCE China to reconstruct the role of women in social reproduction in the ancient Chinese world. Applying paleographical, linguistic, and historical analyses, Cook and Luo discuss fertility rituals, birthing experiences, divine conceptions, divine births, and the overall influence of gendered supernatural agencies on the experience and outcome of birth. They unpack a cultural paradigm in which birth is not only a philosophical symbol of eternal return and renewal but also an abiding religious and social focus for lineage continuity. They also suggest that some of the mythical founder heroes traditionally assumed to be male may in fact have had female identities. Students of ancient history, particularly Chinese history, will find this book an essential complement to traditional historical narratives, while the exploration of ancient religious texts, many unknown in the West, provides a unique perspective into the study of the formation of mythology and the role of birthing in early religion.