Liexian Zhuan | |||||||||||||||||||||
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Traditional Chinese | 列 仙 傳 | ||||||||||||||||||||
Simplified Chinese | 列 仙 传 | ||||||||||||||||||||
Literal meaning | Biographies of Exemplary Immortals | ||||||||||||||||||||
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The Liexian Zhuan,sometimes translated as Biographies of Immortals,is the oldest extant Chinese hagiography of Daoist xian "transcendents;immortals;saints;alchemists". The text,which compiles the life stories of about 70 mythological and historical xian,was traditionally attributed to the Western Han dynasty editor and imperial librarian Liu Xiang (77–8 BCE),but internal evidence dates it to the 2nd century CE during the Eastern Han period. The Liexian Zhuan became a model for later authors,such as Ge Hong's 4th century CE Shenxian zhuan ("Biographies of Divine Immortals").
Liexian Zhuan combines three words:
The compound lièzhuàn (列傳,lit. "arrayed lives") is a Classical Chinese term meaning "[non-imperial] biographies". The Liexian Zhuan follows the liezhuan biographical format of traditional Chinese historiography,which was established by Sima Qian in his c. 94 BCE Shiji (Records of the Grand Historian). Many later texts adopted the liezhuan format,for example,the Daoist Shenxian zhuan and the Buddhist Gaoseng zhuan (Memoirs of Eminent Monks). [1]
There is no standard translation of Liexian Zhuan,and renderings include:
The difficulty of translating this title is demonstrated by Campany's three versions. Note the modern shift to translating xian as "transcendent" rather than "immortal";Daoist texts describe xian as having extraordinary "longevity" or "long life" but not eternal "immortality" as understood in Western religions. [16] [17]
The traditional attribution of the Liexian Zhuan to the Western Han scholar Liu Xiang is regarded as dubious,and modern scholars generally believe it was compiled during the Eastern Han (25-220 CE). [18] There are two kinds of evidence that Liu was not the compiler.
First,the Liexian Zhuan was not listed in Ban Gu's 111 CE Book of Han Yiwenzhi ("Treatise on Literature") imperial bibliography,and the 636 Book of Sui was the first official dynastic history to record it bibliographically. However,the Yiwenzhi does list many works written and compiled by Liu Xiang,including two with similar titles: LienǚZhuan (列女傳,Biographies of Exemplary Women) and Lieshi zhuan (列士傳,Biographies of Exemplary Officials).
Second,some sections of the Liexian Zhuan refer to events after Liu Xiang's death in 8 or 6 BCE. Eastern Han historical books dating from the early 2nd century CE cite a version (or versions) of the hagiography. Internal evidence shows that some sections of the text were added in the 2nd century,and later editing occurred. [18] The hagiography contains some phrases dating from the Jin dynasty (266–420),but remains the oldest surviving collection of Taoist hagiography. [11]
The attribution of the Liexian zhuan to Liu Xiang occurred relatively early,and it was accepted by the Eastern Jin Daoist scholar Ge Hong. [18] Ge's c. 330 Baopuzi describes how Liu redacted his Liexian Zhuan in a context explaining the reason Liu failed to produce an alchemical gold elixir using the private method of Liu An was because no teacher had transmitted the necessary oral explanations to him.
As for his compilation (撰) of Liexian zhuan,he revised and extracted (自刪…出) passages from the book by the Qin grandee Ruan Cang 阮倉,and in some cases [added] things he had personally seen (或所親見),and only thus (然後) came to record (記) it. It is not an unwarranted fabrication ([or "fiction"] 非妄言也). [19]
Ge Hong uses ranhou (然後,"only thus") to emphasize that the veracity of Liexian Zhuan biographies is not tainted by Liu Xiang's failure in waidan alchemy,indicating that the collected stories are reliable because he could not have invented them. [20] Internal evidence suggests that Liu compiled the Liexian zhuan in the very last years of his life. Although his authorship is disputed and the text is dated later than the 1st century BCE,"recent scholars have argued cogently" for the traditional attribution. [21] He concludes that the ascription to Liu Xiang is "not wholly incredible,but the text we have today contains later accretions and has also dropped some passages". [22]
Since Liu Xiang was an orthodox Confucianist and not a Daoist,his Liexian Zhuan depiction of transcendents' lives represents knowledge from general Han culture rather than a specific religious community. In subsequent generations,his hagiography became widely known as a source for literary allusion among educated Chinese of later periods. [18]
From a higher perspective,the question of Liu Xiang's authorship "is irrelevant",because the received text is not the original. The Liexian Zhuan was transmitted in diverse manuscript copies for ten centuries,until the Song dynasty 1019 Daoist Canon incorporated a standard edition. [23]
The Liexian Zhuan exists in many,sometimes dissimilar,versions. For instance,the original text likely contained 72 hagiographies,yet the standard version has 70,and others have 71. The c. 1029 Daoist encyclopedia Yunji Qiqian includes 48 hagiographies. [21]
Two Tang dynasty leishu Chinese encyclopedias,the 624 Yiwen Leiju and 983 Taiping Yulan extensively quote from the Liexian Zhuan. [11] Analysis of Liexian zhuan citations preserved in these and other old sources shows that some portions of the original text have been lost from all surviving versions. [18]
The earliest extant version of the Liexian Zhuan is from the Ming dynasty 1445 Zhengtong daozang (正統道藏,"Daoist Canon of the Zhengtong Era,1436-1450"). Several other Ming and Qing editions of the text were published,including two jiàozhèng (校正,"corrected;rectified") versions. [24]
Liexian Zhuan is also the title of a different Yuan dynasty (1206-1368) collection of 55 xian biographies,including the popular Eight Immortals,with woodcut illustrations. [25]
The present Daoist canonical Liexian Zhuan,which is divided into two chapters,comprises about 70 "tersely worded" hagiographies of transcendents. [22] In many cases,the Liexian Zhuan is the only early source referring to an individual transcendent. [26] The collection does not offer anything resembling a full biography,but only a few informative anecdotes about each person. The briefest entries have fewer than 200 characters. [18]
Employing the traditional liezhuan ("arrayed lives") biographical arrangement,the Liexian Zhuan arranges its Daoist hagiographies in roughly chronological order,starting with the mythological figure Chisongzi who was Rain Master for the culture hero Shennong (mythically dated to the 28th century BCE),and ending with the Western Han herbalist and fangshi Xuan Su 玄俗. They include individuals "of every rank and station,ranging from purely mythical beings to hermits,heroes,and men and women of the common people". [27] The collection includes mythic personages (e.g.,Yellow Emperor and Pengzu who allegedly lived over 800 years),famous Daoists (Laozi and Yinxi the Guardian of the Pass),and historical figures (Anqi Sheng who instructed Qin Shi Huang (r. 247-220 BCE) and Dongfang Shuo the court jester for Emperor Wu of Han (r. 141–87 BCE)). [28]
The standard format for Liexian zhuan entries is to give the subject's name,sometimes style name,usually native place (or the formulaic "No one knows where he came from"),and often the period in which he or she supposedly lived. Sometime after the 330s,the text was appended with sets of laudatory zàn ( 贊 ,"encomia") that are rhymed hymns praising the recorded xian. [29] Some editions include an old preface,of uncertain authorship and date,that is not included in the Daoist canonical edition. [24]
Two sample hagiographies illustrate some common themes in the Liexian Zhuan. First,many stories focus on the supernatural techniques of transcendents and how they acquired them. [21] Mashi Huang ( 馬 師 皇 ) was a legendary equine veterinarian during the Yellow Emperor's reign.
...a horse doctor in the time of the Yellow Emperor. He knew the vital symptoms in a horse's constitution,and on receiving his treatment the animal would immediately get well. Once a dragon flew down and approached him with drooping ears and open jaws. Huang said to himself:"This dragon is ill and knows that I can effect a cure." Thereupon he performed acupuncture on its mouth just below the upper lip,and gave it a decoction of sweet herbs to swallow,which caused it to recover. Afterwards,whenever the dragon was ailing,it issued from its watery lair and presented itself for treatment. One morning the dragon took Huang on its back and bore him away [30]
Second,hagiographies often didactically represent xian using their transcendental powers to support the poor and helpless. [11] Chang Rong ( 昌 容 ) was able to maintain the appearance of a young woman for two centuries by only eating Rubus crataegifolius (Korean raspberry) roots:
Chang Rong was a follower of the Dao from Mount Chang (Changshan 常山;i.e.,the Hengshan,Shanxi). She called herself the daughter of the King of Yin (Yinwang nǚ殷王女) and ate roots of rubus (penglei蓬虆). She would come and go,ascending and descending. People saw her for some two hundred years yet she always looked about twenty. When she was able to get purple grass she sold it to dyers and gave the proceeds to widows and orphans. It was like this for generations. Thousands came to make offerings at her shrine. [31]
Researchers have found evidence of anti-inflammatory effects from R. crataegifolius root extracts. [32]
Third,like the above "decoction of sweet herbs" and "roots of rubus",about half the transcendents described in the Liexian Zhuan had powers that ultimately came from drugs. For instance,after Master Redpine took a drug called shuiyu (水玉,"liquid jade") denoting quartz crystals in solution, [33] he transformed himself by fire,and ascended to Mount Kunlun where he lived with the Queen Mother of the West. The text mentions many herbal and mineral drugs,including pine nuts,pine resin,China root,fungus,Chinese angelica,cinnabar powder,and mica. [34]
There are no full English translations of the text analogous to the French critical edition and annotated translation Le Lie-sien tchouan by Kaltenmark. [35] [28] Giles translated eight Liexian Zhuan entries,. [2] and Campany's annotated translation of the Shenxian Zhuan frequently cites the Liexian Zhuan. [12]
Liu Xiang,born Liu Gengsheng and bearing the courtesy name Zizheng,was a Chinese astronomer,historian,librarian,poet,politician,and writer of the Western Han dynasty. Among his polymathic scholarly specialties were history,literary bibliography,and astronomy. He is particularly well known for his bibliographic work in cataloging and editing the extensive imperial library.
The Biographies of Exemplary Women is a book compiled by the Han dynasty scholar Liu Xiang c. 18 BCE. It includes 125 biographical accounts of exemplary women in ancient China,taken from early Chinese histories including Chunqiu,Zuozhuan,and the Records of the Grand Historian. The book served as a standard Confucianist textbook for the moral education of women in traditional China for two millennia.
A xian is any manner of immortal,mythical being within the Taoist pantheon or Chinese folklore. Xian has often been translated into English as "immortal".
Magu is a legendary Taoist xian associated with the elixir of life,and a symbolic protector of women in Chinese mythology. Stories in Chinese literature describe Magu as a beautiful young woman with long birdlike fingernails,while early myths associate her with caves. Magu xian shou is a popular motif in Chinese art.
Consort Ban(c. 48 BCE –c. 2 BCE),or Ban Jieyu (Chinese:班婕妤;pinyin:Bān Jiéyú;Wade–Giles:Pan Chieh-yü),also known as Lady Ban (Pan),was a Chinese scholar and poet during the Western Han Dynasty (206 BCE –23 CE). Jieyu (婕妤) was a title for a third-rank palace lady,one rank below Zhaoyi and two ranks below the Empress.
Ge Xuan (164–244),courtesy name Xiaoxian,was a Chinese Taoist practitioner who lived during the eastern Han dynasty (25–220) and Three Kingdoms periods (220–280). He was the ancestor of Ge Hong and a resident of Danyang Commandery in the state of Eastern Wu during the Three Kingdoms period. Ge Xuan's paternal grandnephew,Ge Hong,gave him the title "Ge Xuan Gong",which translates as "Immortal Lord" or "Transcendent Duke". Ge Hong wrote extensively about his great-uncle,and said that some alchemical texts from his Baopuzi originally came from him. Ge Xuan was described by his descendant,Ge Chaofu,as the first recipient of the Lingbao sacred scriptures. He is remembered as a member of the Chinese Ge family and a prominent figure in the early development of Taoism.
The Shenxian Zhuan,sometimes given in translation as the Biographies of the Deities and Immortals,is a hagiography of immortals and description of Chinese gods,partially attributed to the Daoist scholar Ge Hong (283-343). In the history of Chinese literature,the Shenxian Zhuan followed the Liexian Zhuan.
Dongfang Shuo was a Han dynasty scholar-official,fangshi,author,and court jester to Emperor Wu. In Chinese mythology,Dongfang is considered a Daoist xian and the spirit of Venus who incarnated as a series of ancient ministers including Laozi. Dongfang Shuo is depicted in the Wu Shuang Pu by Jin Guliang.
Bigu is a Daoist fasting technique associated with achieving xian "transcendence;immortality". Grain avoidance is related to multifaceted Chinese cultural beliefs. For instance,bigu fasting was the common medical cure for expelling the sanshi 三尸"Three Corpses",the malevolent,grain-eating spirits that live in the human body,report their host's sins to heaven every 60 days,and carry out punishments of sickness and early death. Avoiding "grains" has been diversely interpreted to mean not eating particular foodstuffs,or not eating any food (inedia). In the historical context of traditional Chinese culture within which the concept of bigu developed,there was great symbolic importance connected with the five grains and their importance in sustaining human life,exemplified in various myths and legends from ancient China and throughout subsequent history. The concept of bigu developed in reaction to this tradition,and within the context of Daoist philosophy.
Wang Zhaoyuan was a Chinese female Confucian scholar and writer. Unusually for a woman scholar,she was distinguished by her philological scholarship,not poetry. Her main work consists of annotations to Liu Xiang's Biographies of Exemplary Women and the Lives of the Taoist Transcendents. She also shared Liu Xiang's interest in the interpretation of dreams.
The sanshi 三尸"Three Corpses" or sanchong 三蟲"Three Worms" are a Daoist physiological belief that demonic creatures live inside the human body,and they seek to hasten the death of their host. These three supernatural parasites allegedly enter the person at birth,and reside in the three dantian "energy centers",respectively located within the head,chest,and abdomen. After their human host dies,they are freed from the body and become malevolent ghosts.
Shijie,which has numerous translations such as liberation from the corpse and release by means of a corpse,is an esoteric Daoist technique for an adept to transform into a xian,typically using some bureaucratic ruse to evade the netherworld administrative system of life and death registration. The many varieties of shijie range from deceitful cases,such as a person feigning death by substituting the corpse of their recently deceased grandfather as their own,to supernatural cases,such as using a waidan alchemical sword to temporarily create a corpse-simulacrum,which enables one to escape and assume a new identity.
Li Shaojun was a fangshi,reputed xian,retainer of Emperor Wu of Han,and the earliest known Chinese alchemist. In the early history of Chinese waidan,Li is the only fangshi whose role is documented by both historical and alchemical (Baopuzi) sources.
Chu is a Daoist name used for various religious practices including communal chu (Kitchen) banquet rituals in Way of the Celestial Masters liturgy,the legendary xingchu associated with Daoist xian,and wuchu representing the wuzang in neidan meditation techniques.
Maming Sheng was a legendary Han dynasty Daoist alchemist and xian. He was a disciple of the transcendent and fangshi Anqi Sheng,who transmitted a secret waidan external alchemical scripture to him. Maming refined this elixir of immortality,but rather than take a full dose and immediately ascend to heaven,he only took half and lived for over 500 years as a secret dìxiān. Master Horse-neigh was a key figure in the Daoist Taiqing alchemical tradition. Furthermore,in Chinese Buddhism,Maming translates the name of the 2nd-century CE Indian Buddhist monk and polymath Aśvaghoṣa,so-called because when teaching the Dharma his words were intelligible even to animals.
Yin Changsheng was a famous Daoist xian from Xinye who lived during the Eastern Han dynasty. After serving more than ten years as a disciple of the transcendent Maming Sheng he received the secret Taiqing scriptures on Waidan. Several extant texts are ascribed to Yin Changsheng,such as the Jinbi wu xianglei can tong qi.
Bao Jing was a Daoist xian best known for having been a disciple of the transcendent master Yin Changsheng from whom he received the Taixuan Yin Shengfu,and for having transmitted a version of the Sanhuang wen to his disciple and son-in-law Ge Hong.
Lijia Dao was one of the oldest schools of religious Daoism and was popular throughout South China during the Six Dynasties (220-589). Lijia dao was founded by Li A. Since several Way of the Li Family practices resembled those of the Way of the Celestial Masters,such as healing with (fu) amulets and holding expensive chu "Kitchen" feasts,the sect is associated with the Southern Celestial Masters. Mainstream Daoist schools denounced the Way of the Li Family as heterodox,particularly for its charlatan healers who claimed extraordinary longevity. For instance,Li Tuo (李脫) or Li Babai and his disciple Li Hong (李弘) were executed in 324 for practicing sorcery and plotting rebellion.
Li A was a legendary Daoist xian and diviner who founded of the Way of the Li Family,which was one of the oldest schools of religious Daoism that was popular throughout South China during the Six Dynasties (220-589). Owing to his extraordinary lifespan,Li A's sobriquet was Babaisui gong,which resulted in confusion or conflation with several other transcendents,one named Li Babai,and the charlatan Li Tuo (李脫) who took the name Li Babai
Li Babai was the sobriquet of a Daoist elixir-master and xian who supposedly lived more than 800 years. The founder of the Way of the Li Family school of religious Daoism,Li A or Babaisui gong is associated with Li Babai. Two unscrupulous Daoist adepts surnamed Li exploited the pseudonym Li Babai. Li Kuan was a charlatan faith healer and who died from the plague,and Li Tuo (李脫) was a sorcerer who was executed in 324 for plotting a revolt against the Jin dynasty.
Footnotes