SYMBOLISM OF THE NEW LIGHT
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seven days, although the chiao was called wu-ch'ao (or five days). The fen-teng ritual took place in the evening of the 2nd day of the 5-day celebration, or on the 4th day if the two preliminary days are also counted. This distinction is not sufficiently made clear by K. Schipper in his fen-teng discussion, nor by M. Saso in his chiao monograph.
11 Saso, Cosmic Renewal, p. 73.
12 De Groot, Fêtes Annuellement Célébrées, p. 210.
13 Chou Li, Book 37: Officers in charge of keeping the fires; folio 27: "They are in charge of receiving, with the mirror fu-su the bright light from the sun; (and) of receiving with the simple mirror, the bright water from the moon."
After E. Biot, Le Tcheou-li ou Rites des Tscheou (Paris, 1851, Taiwan Ch'eng-wen reprint, 1969), vol. 2, p. 381.
14 See W. Eberhard, Chinese Festivals (Asian Folklore and Social Life Monographs, vol. 38). (Taipei: The Orient Cultural Service, 1972), pp. 65-75.
1 De Groot, Fêtes, p. 219 (My trsl.).
18 To cite one example: the Taoist ritual garments, says de Groot (Fêtes, ch. 1, "Messe Taoïque", pp. 61-62) are often embroidered with motifs borrowed from the old imperial sacrificial garments,
17 'Sacramentally' here refers to the sacramental nature of these rituals: A sacramental act is a rite in which both words and deeds not only have a symbolical meaning, but moreover are understood to actually produce the signified effect: here the active pacification-and-expulsion (or control) of the potentially dangerous spirits.
18 The confusion of the various ritual acts of a chiao festival is increased by another rite of great importance in present-day renewal celebrations: the su-ch'i. Here again 'water' and 'fire' are present, but as parts of the total cycle of five agents (active powers). See M. Saso, Cosmic Renewal. pp. 75-77.
10 De Groot, Fêtes, pp. 215-6.
20 Abbot Guéranger, The Liturgical Year. Passiontide and Holy Week. London, 1880 and 1929), pp. 498-499.
21 Ibid., p. 499.
22 Ibid., p. 499.
23 The Easter liturgy has in several instances been changed: the text and rubrics of the modern Roman Missal are different from the old liturgy, used in Abbot Guéranger's text. The present prayer refers in the blessing of the newly lit Easter candle, whereas in Guéranger's text as in the older liturgy it is a prayer to consecrate the incense grains.
24 Ibid., p. 502. The Roman Missal, p. 180.
25 Abbot Guéranger, op. cit., p. 505.
26 Ibid., p. 507.
27 Already J. M. M. de Groot, Fêtes (p. 217), was struck by the similarity of the Taoist and Christian ritual: "It is beyond doubt that the ceremony of extinction and renewal of fire, which is a custom observed at the same time of the year in the Roman Catholic and Greek churches,