Presentation at UKABS conference 2010, AAR Conference 2010. Five: The Great God of the Five Paths in the DPhil thesis (2010) "The Transformation of Concepts of Bureaucratization of the Other World in Early Medieval China: from Buddhist perspectives.” University of Oxford, pp. It is also remarkable by what is not mentioned (Buddhist paradise, ancestralization), and by the mechanism of control over the gui so as to limit their relations with the living and thus the very ghosts stories that are dealt with in this volume.īased on Ch. This text presents five forms of posthumous destiny: reincarnation recruitment in the staff of the vast infernal bureaucracy divinization (notably for heroes killed on the battlefield or for a just cause) the eternal inferno Avīci (reserved to the worst sinners) annihilation and transformation into a specter. Theological productions on the nature of gui and their evolution are very numerous throughout Chinese history this article is devoted to a late such production (likely dating from the turn of the 19th century) but extremely common and influential in modern and contemporary Chinese societies, the Yuli baochao 玉歷寶鈔, “Precious manuscript of the Jade Calendar”. This distinction is key to understanding any discourse on gui. All humans thus become gui, as a rule temporarily. In Chinese culture, all human beings, after they die, are separated into distinct entities: the corpse and the more spiritual elements (“souls”), called gui as long as they have not reached a ontological status (reincarnation, divinization, etc.). Abstract: The term gui 鬼, often translated as « ghost » does not correspond to the Christian/Western concept of ghost. The majority of temples they patronized were concentrated in major cities of political, military and economic importance in the Ming empire, thus becoming a highly visible component of the urban public landscape.Ĭhinese theology of the netherworld: visions of the dead in Yuli baochao (19th c.). Their patronage of temples was on average within a short range of distance. In terms of the patterns of temple patronage, the princes were involved in such activities as temple founding, temple renovation, donations of land and other wealth, princely writing of temple inscriptions and the name plaques in calligraphy, enclosing temples in the princely estates, the temples as family shrines, the Daozang brought to the temples, and the shelter temples known as Tea Temples founded at Mount Wudang. The Ming princes were also attracted to some popular cults believed to be efficacious (ling). At the same time they engaged in the activities of the temples of official standing of different degrees. The Ming princes were most interested in traditional Daoist core temples. This article is an in-depth study of Ming princely temple patronage.
0 Comments
Leave a Reply. |
Details
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |