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originated. K. Schipper's knowledge of the ritual is based on the Taoist tradition of Southern Taiwan; Saso on the other hand gathered his data in Northern Taiwan; so did Mr. Liu, who describes the chiao celebrated in Chung-li (Taoyuan district) and Shulin (Taipei district). Why is M. Saso's term different from Mr. Liu's? And why are there two different appellations in the first place?
There is no doubt that the two different names refer to the same ritual. One wonders only why neither of the three authors mentions the alternative designation. M. Saso seems to know the expression since his translation 'lighting of the new fire' makes more sense if chu-teng is taken as the Chinese substratum rather than fen-teng.
This terminology aspect would not concern us so much if it were not an indicator of the basic significance of the ritual itself. In any case, both fen-teng and chu-teng are merely partial designations of a ritual event that we have to examine in greater detail; since the ritual is composed of various successive acts, there is apparently no term available that would indicate all these events: so, each designation necessarily is pars pro toto.
The ritual is described in minute detail by K. Schipper (pp. 15-25) based on his personal observations made during a chiao festival in the village of Su-ts'u, Taiwan, on March 26, 1967. Five Taoist priests participated in the event, while 4 musicians and an apprentice formed the orchestra. Besides the exceptional visitor, there is a group of laymen representing the whole community. The ceremony takes place in the sacred area of the temple, usually on the first evening of the festival.
The ritual, as summarized by Schipper, is the first part of a threefold liturgy; the second part is called "The Rolling up of the Screen" ("Enroulement du Rideau"), the third part is 'Sounding of Bell and Chime' ("Tintement solennel de la Cloche et de la Pierre Sonore"). (Parts two and three are left out of the present discussion, but will return to focus in section three of this paper.)
The fen-teng ritual itself can be divided into five episodes:
(i) an introduction with chanting of purification texts and solemn declaration of the high priest's ritual rank (ca. 5′40′′);
(ii) the striking of the new fire: after invocation of the deities, the lights inside the temple are extinguished. Two assistant-priests
SYMBOLISM OF THE NEW LIGHT
95
originated. K. Schipper's knowledge of the ritual is based on the Taoist tradition of Southern Taiwan; Saso on the other hand gather- ed his data in Northern Taiwan; so did Mr. Liu, who describes the chiao celebrated in Chung-li (Taoyuan district) and Shulin (Taipei district). Why is M. Saso's term different from Mr. Liu's? And why are there two different appellations in the first place?
There is no doubt that the two different names refer to the same ritual. One wonders only why neither of the three authors mentions the alternative designation. M. Saso seems to know the expression since his translation 'lighting of the new fire' makes more sense if chu-teng is taken as the Chinese substratum rather than fen-teng.
This terminology aspect would not concern us so much if it were not an indicator of the basic significance of the ritual itself. In any case both fen-teng and chu-teng are merely partial designations of a ritual event that we have to examine in greater detail; since the ritual is composed of various successive acts, there is apparently no term available that would indicate all these events: so, each desig- nation necessarily is pars pro toto.
The ritual is described in minute detail by K. Schipper (pp. 15-25) based on his personal observations made during a chiao festival in the village of Su-ts'u, Taiwan, on March 26, 1967. Five Taoist priests participated in the event, while 4 musicians and an apprentice formed the orchestra. Besides the exceptional visitor there is a group of laymen representing the whole community. The ceremony takes place in the sacred area of the temple, usually on the first evening of the festival 10
The ritual, as summarized by Schipper is the first part of a threefold liturgy; the second part is called "The Rolling up of the Screen' ("Enroulement du Rideau'), the third part is 'Sounding of Bell and Chime" ("Tintement solennel de la Cloche et de la Pierre Sonore"). (Parts two and three are left out of the present discussion, but will return to focus in section three of this paper.)
The fen-teng ritual itself can be divided into five episodes :
(i) an introduction with chanting of purification texts and solemn
declaration of the high priest's ritual rank (ca. 5′40′′);
(ii) the striking of the new fire: after invocation of the deities, the lights inside the temple are extinguished. Two assistant-priests
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