119
prestige since the Tang dynasty. I shall return to this point later
Genealogies that are available now are the result of many updates and only then prefaces can be dated. Some of those in the collection of Luo, op. cit. contain a preface dated 1269 (p. 363), another a preface dated 1406 (p. 48), another was first compiled during the same period (p. 67). As the prefaces do not usually dwell on the many different names of ancestors, we cannot expect prefaces to indicate ordination names as such. The earliest dated preface in the collection to mention ordination names was written in 1780. It drew attention to early ancestors whose achievements as officials are not known but are immortals in the celestial count, referred to by their religious names. It would be useful to examine unabridged genealogies to find mention of ordination names in early prefaces.
1. Check the Golden Lotus for ordination of a male child. Ordination in a funeral seems to appear in the famous Qing novel, the Red Chamber.
NJ
Hu Bo'an's *Zhonghua Chuanguo Lingji*, reprinted 1990, Zhengzhou: Zhongzhou Guji Chubanshe, *shang bian*, j. 1, p. 82 describes a practice in Tianjin province of Buddhist ordination; the child will later become a layman again in a rite to be carried out at the age of 12.
21 Qu Dajun, *Beijing: Zhonghua*, 1985, pp. 302–303. The passage is repeated by Yihe Dong Biji, written around the 18th century (the author Li Diaoyuan obtained his Jinshi degree during the Qianlong period, 1736-1795). If the passage in *Guangdong Xinyu* was copied from some earlier book, the original would not have been written before 1569, when Yong'an was first established as a separate county.
"The Third Gazetteer of Yong'an, j. 1, p. 207 in the reprint by Chengwen Chubanshe, 1974.
The Changle County Gazetteer, j. 4, p. 247 in a reprint in the 70s (2) in Taiwan. According to the *Gongguo Difang Zhi Zonghe Mulu* ('Comprehensive Catalogue of Chinese Gazetteers'), the earliest version, of circa 586 and circa 663 respectively, still exist.
21 The passage does mention that the area has Yao and Liao minorities, but the sentence about the sorcerers seems to refer to Han villagers. See Hu, op. cit., *shang bian*, j. 8, p. 50.
24 Op. cit., j. 1, pp. 8b-9a.
1
Jl,
* Michel Strickmann, in 'The Longest Taoist Scripture', in *History of Religions*, 1978, p. 349, suggests that the appearance of the name Satan here attests to the influence of Manichaeism in Southeastern China. The Satan was worshipped by some circles of agnostics, according to the entry in Mircea Eliade, ed., *The Encyclopedia of Religion*, New York: Macmillan, 1987.
26 Interpreted as King of Skanda by Strickmann, op. cit.
27 In some cases written as Mei Shan, Mei Shan, Lu Shan, or Lu Shan.
* Li and Huang, ed., *Liannan Bapai Yanjiu Ziliao*, published by Guangdong Sheng Shehui Kexueyuan in the 1980s. See, for example, p. 554 and p. 564 for King of Asura, p. 433 for
119
prestige since the Tang dynasty. I shall return to this point later
Genealogies that are available now are the result of many updates and only then prefaces can be dated Some of those in the collection of Luo, op cur contain a preface dated 1269(p 363), another a preface dated 1406 (p. 48), another was first compiled during the same period (p. 67). As the prefaces do not usually dwell on the many different names of ancestors we cannot expect prefaces to indicate ordination names as such. The earliest dated preface in the collection to mention ordination names was written in 1780. It drew altention to early ancestors whose achievement as officials are not known but are immortals in the celestial count, referred to by then religious names. It would be useful to examine unabodged genealogies to find mention of orchination names in early prefaces
1. Check the Golden Lotus for ordination of a male child. Ordination in a tuneral seem to
appear in the famous Qing novel the Red Chamber
NJ
Hu Bo An's Zhonghua Chuan'guo lengsa Zht, reprinted 1990, Zhengzhou Zhongzhou Gup Chubanshe, sa bian, 1 1, p 82 describes a practice in Tianjin province of Buddhist ordination, the child will later become a layman again in a rite to be carried out at the age of 12
21 Qu Dajun, Beijing Zhonghua, 1985, pp 302–303. The passage is repeated by Yite Dong Biji, written around the 18th century (the author Li Tinoyuan obtained his Jinshi degree during the Qrankong penod, 1736- 1795. If the passage in Guangdong Xmyu was copied from some earlier book the original would not have been written before 1569, when Yongan was first established as a separate county
"The Thud Gazetteer of Yongan, J. 1, p 207 in the repim by Chengwen Chubanshe, 1974
The Changle County Gazetteer. I. 4, p 247 in a repunt in the 70s (2) in Taiwan According to the Gongguo Difang Zhu Zonghe Mulu ('Comprehensive Catalogue of Chinese Gazeltceres, the earliest version, of cal586 and cal663 respectively, still exist
21 The passage does mention that the area has Yao and Liao minorities but the sentence about the sorcerers seenis to refer to Han villagers. See Hu, op cit, shang bian, j 8. p 50.
24 Op ct, 1 1, pp 8b-9a
1
Jl,
* Michel Strickmann, in 'The Longest Taoist Scripture, in History of Religions. 1978(), p 349, suggests that the appearance of the name Satan here attests to the influence of Manicheantsin in Southeastern Cluna. The Satan was worshipped by some cucles of agnostic, according to the entry in Mncea Eliade eds. The neve lopedia of Religion, New York Macmillan 1987
26 Interpreted as King of Skanda by Strickmann, op eit
27 In some cases written as Mer Shan Mer Shan Lu Shan, or Lu Shan
* Li and hang ud. Liannan Bapai Yanju Ziliao, published by Guangdong Sheng Shehur Kexueyuan in the 1980s. See for example p 554 and p 564 for King of Asura, p. 433 for
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