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Volume Five December 1994 Number Two ~~ J3C( ~~ ~'3" ~ j:l!!~ c ) ~ ±d::.. ~~ *­ ;;qi\1 .3=: .z~ ~ ~~ ~- A ~l ~'3" {f1( *-!}Z ';if; ~~* ;J£t~: 1-11 fr-.jf: 7tlC -111 ;/J=:~ E.:G.r -*:*. Jt\7t\ ,~!® 7(Jt );fl)=f{ ~~ A If.§\~ 11-;;) 7EJc l1~[ 1C7t ~iE f(/\ ~~ Volume Five ~ ~ December 1994 Number Two ~~ X~ ./ ...... /\ - Editor Stephen R. Bokenkamp East Asian Studies Center Memorial Hall West 207 Indiana University Bloomington, IN 47405 Advisory Board Book Review Editor Suzanne Cahill, University of California, Robert F. Campany San Diego Department of Religious Studies Ute Engelhardt, Munich University Sycamore Hall 205 Norman Girardot, Lehigh University Indiana University Donald Harper, University of Arizona Bloomington IN 47405 Terry Kleeman, University of Pennsylvania Isabelle Robinet, Universite de Provence Harold Roth, Brown University Editorial Assistant Joanne Quimby Munson Subscriptions Manager Guo Aihua The editor encourages submission of original research, book reviews or essays, announcements of work in progress, dissertation abstracts, and news of the field. Submit three copies of manuscripts typed double-spaced (including footnotes, quotations, and texts) and printed on one side only on 81f2 by 11" paper or the European equivalent. Leave 1 I,4" margins on all sides. If the article is accepted for publication, the author will be requested to submit a copy on computer disk. Manuscripts should conform, insofar as possible, to the guidelines of the 13th edition of the Chicago Manual ofStyle (Chicago: University of Chicago Press, 1982). Documentation should follow the style recommended in sections 15.36 through 15.53, 16 (Style A), and 17. Asian names should be cited in the proper Asian order; any standard system of romanization for Asian languages is acceptable. When appropriate, provide Chinese characters for the first reference of a term in the text; characters for titles of works and names of authors listed in the footnotes or bibliography should not be included in the text (further information on style guidelines is included in volume 3, number 1). Taoist Resources is a refereed journal published two times a year. The journal is supported by publication grants from the East Asian Studies Center of Indiana University and the China and Inner Asia Council of the Association for Asian Studies. Annual subscription rates are $20 for individuals and $30 for institutions. Requests for permission to reprint and all correspondence regarding subscriptions or advertising should be addressed to Taoist Resources, East Asian Studies Center, Indiana University, Memorial West 207, Bloomington IN 47405; (812) 855-3765; Internet: [email protected]. COPYRIGHT © Taoist Resources, 1994 ISSN 1061-8805 From the Editor This issue is the final in a series of three numbers of the journal featuring articles dedicated to the memory of two pioneers in the field of Taoist Studies, Professor Edward H. Schafer and Dr. Anna K. Seidel. The most meaningful tribute we can make to Schafer and Seidel is that we carry on the work to which they dedicated such a large part of their scholarly careers. Thus, with the articles presented here, we end this series back at the beginning--quite literally so, in that Professor Robinet's compelling contribution reveals for us precisely what is involved in Taoist notions of creation and recreation. Professors Falkenhausen and Harper, utilizing recent archaeological evidence, uncover startling new aspects of the pre-history of organized Taoism, while the contributions of Professors Barrett and Herman remind us, each in a different way, that it is unwise to neglect the work of our predecessors. With this series of articles, we have, I hope, both provided a fitting homage to Schafer and Seidel and inaugurated a new stage in the "creation recurrente" of western-language scholarship on Taoism. The articles by Professors Falkenhausen and Harper began as papers presented on the panel "Early Chinese Religion and Religious Taoism: Dedicated to the Memory of Professor Edward H. Schafer and Dr. Anna Seidel" at the Western Conference of the Association of Asian Studies held at the University of Arizona in Tucson on October 23 and 24 of 1992. I would like to take this opportunity to thank the organizers of the conference, and particularly Donald Harper, for their help in making this series possible. Phyllis Brooks Schafer has lent her considerable talents as a translator of French and as an editor to the editing of Professor Robinet's contribution to this volume. Thank you Phyllis and I hope we have not delayed your work on the translation of Robinet's History of Taoism! I would also like to thank the following people-all of Indiana University-for their help in the production of this issue of the journal: Thomas Peterson has provided the English summary of Professor Robinet's article; Guo Aihua is to be commended, once again, for her labors in producing computer-generated Chinese characters; and Joanne Quimby Munson, our new Editorial Assistant, has done a remarkable job her first time out of editing and coordinating production of the journal. Stephen R. BOKENKAMP (December 1994) Volume 5, Number 2 CONTENTS From the Editor . Stephen R. BOKENKAMP Sources of Taoism: Reflections on Archaeological Indicators of Religious Change in Eastern Zhou China .......Lothar von FALKENHAUSEN 1 Resurrection in Warring States Popular Religion. Donald HARPER 13 Primus movens et creation recurrente. Isabelle ROBINET 29 English Summary. .. '. .. 70 RESEARCH NOTE The Taoist Canon in Japan: Some Implications of the Research of Ho Peng Yoke ...................... T.H. BARRETT 71 BOOK REVIEW Chinese Tales. By Martin BUBER. Translated by Alex PAGE, with an introduction by Irene EBER. ................. Jonathan HERMAN 79 ANNOUNCEMENTS Books Received . 83 2 FALKENHAUSEN physically present, having descended into junior descendants who served as impersonators (shiV Western Zhou bronze inscriptions concentrate on the ancestors as beneficiaries of the rituals. The inscribed texts--especially their final sections, where the donor makes explicit how the inscribed object is to be used in the worship of the ancestors-portray the spirits as actively concerned about the well-being of their progeny to whom they will lend their powerful supernatural support. One example is the mid-ninth century B.C. First Xing-yongzhong inscription, the final portion of which runs as follows: 6 May they [sc. these bells] be used so as to please and make exalted those who splendidly arrive [i.e., the ancestors], so as to let the Accomplished Men of the former generations rejoice. May they be used to pray for long life, to beg for an eternal life-mandate, [so that I may] extensively command a position of high emolument in respected old age, [enjoying] unadulterated happiness. My venerable august ancestors, I am facing your brilliant appearance on high, [looking on] sternly from your positions above. Richly and abundantly, forever let me [enjoy] at ease evermore ample and manifold good fortune. May you broadly open up my awareness, helping me [to obtain] an eternal life-mandate; may you personally bestow upon me that multi-colored good fortune [of yours]. May I live for ten thousand years. [My sacrificial bull] has even horns, he is well-fattened, and [his skin] is glistening; sacrificing to the Accomplished Spirits according to propriety, may I without limit manifest my good fortune. Using Ithis set of bells] to make me radiate with glory, forever I shall treasure it. Typical for Western Zhou bronze inscriptions, this passage is phrased as a prayerful interaction with the ancestors, where blessings are obtained in exchange for the proper sacrifices. At first sight, Eastern Zhou bronze inscriptions do not appear fundamentally different from their Western Zhou forerunners. Their language underwent little change, becoming, as a result, further and further removed from the spoken idiom. Symptomatically, from Late Western Zhou times on, the texts became ever more pervasively rhymed and rhythmic, and their contents grew more and more formulaic. Closer scrutiny reveals that Eastern Zhou inscriptions reflect a subtle re-orientation away from the ancestors. As a case in point, the Wang sun Gao-yongzhong inscription (third quarter of the sixth century B.c.) dwells on the donor's loyalty to his suzerain here-below, the King of Chu; at the end of the text, living humans are named as the beneficiaries of the ritual. 7 The pertinent portion of the text runs: 5See Shijing, Ode 209 (Shisanjing zhushu 1:467-70; Karlgren 1950, 161-163), et passim. On the shi, see Carr 1985. 6Shaanxi chutu Shang Zhou qingtongqi, vol. 2, no. 54. See Falkenhausen 1988, 963-999. 7Xichuan Xiasi Chunqiu Chu-mu, 140-78. See Falkenhausen 1988, 1076-1116. Sources of Taoism 3 With them [sc. this set of bells], in a stem and very dignified manner, reverently I serve the King of Chu. I am not overly humble, but I make no mistakes [in the observance of correct ceremonial behavior]. I am gracious in exerting my governing virtue. I am thoroughly familiar with the awe-inspiring ceremonies. I am greatly respectful; when would I ever be negligent? I am afraid [to be neglectful] and very careful; earnestly planning [my actions], I am good at defending [my ruler]. For this I am known in the Four States [i.e., the states in the Four Directions]. I respectfully keep my treaties and sacrifices, and as a result forever obtain happiness. In waging war against the attacking Rong barbarians, I consider and carefully plan [my strategies], and I am never defeated. Glistening are the harmonizing bells. With them I feast in order to please and make happy the King of Chu, the feudal lords, and the fine guests, as well as my fathers [i.e., paternal uncles] and brothers and the various gentlemen. How blissful and brightly joyous! For ten thousand years without end, forever preserve and strike them.
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