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JULIAN F. PAS
traces its origin from one of those forms of sun worship.” As is clear from this quotation, de Groot only sees here a case of archetypal similarity, without speculating about the possibility of a more direct historical influence.
25 See K. Schipper, Fen-Teng, p. 33.
26 Guéranger, op. cit., p. 501:
“dictum”.
30 Ibid., pp. 508-9.
“sanctifica”; “sanctificatum et bene-”.
31 M. Saso, Cosmic Renewal, p. 73. K. Schipper does not tell us how the new flame is produced.
32 Guéranger, op. cit., p. 503, f.
** See text quoted on p. 11 and also end-note 20.
34 My transl. of the Chinese text. See Schipper, Fen-Teng and Saso, Cosmic Renewal, pp. 73-74.
35 See K. Schipper's detailed description of the rituals:
(i) "Enroulement du Rideau": nos. (23)-37). This ritual lasts just over 35 minutes. (Le Fen-teng, pp. 25-27).
(ii) "Tintement solennel de la Cloche et de la Pierre sonore": nos. (38)-(59): lasts ca. 33 minutes. (See pp. 27-32).
36 M. Saso, Cosmic Renewal, p. 74, f.
37 Actually they are not to be seen as three separate rituals but as three stages in one ongoing celebration.
**M. Saso, (Cosmic Renewal, p. 74), says that a screen is only "imagined" and is "rolled up" by "symbolic gesture". This may be the custom in Northern Taiwan, but in the South a real screen is used which is actually rolled up during the ritual.
39 M. Saso, Cosmic Renewal, p. 74.
40 M. Saso, Cosmic Renewal, p. 75:
First the metal bowl is struck 24 times: yang (Schipper: 24+1) then the wooden fish is struck 24 times; yin (Schipper: 29+1) then: both together are struck 36 times: yin and yang in harmonious union; then metal bowl again: 9 times; and finally wooden fish: 6 times.
K. Schipper (Fen-Teng, p. 29) does not mention the striking of a wooden fish, but of the "musical stone", as indicated in the ritual text.
41 See for instance E. Zürcher. "Buddhist Influence on Early Taoism, A Survey of Scriptural Evidence:", unpublished paper presented at the Third International Conference of Taoist Studies, Uterageri, Switzerland, Sept. 1979.
42 Sources of information about Nestorianism in China are as follows: P. Y. Saeki, The Nestorian Monument in China (London, 1916); The Nestorian Documents and Relics in China (Tokyo, 1951); J. Foster, The Church of the Tang Dynasty (London, 1939); C. Eliot, Hinduism and Buddhism, III; S. Holth, "The Encounter between Christianity and Chinese Buddhism during the Nestorian Period", Ching-feng, XI (1968), 20-29; K. L. Reichelt, Truth and Tradition in Chinese Buddhism: T.-m. K’ung “Chugoku Keikyō niokeru Bukkyō teki Eikyo ni tsuite" (The