Cao’an in the Ancestral World: Contemporary Manichaeism-Related Belief and Familial Ethics in Southeastern China
Abstract
:1. Manichaeism-Related Beliefs in Sunei Village: History and Reality
2. Generation of Manichaeism Stories: Genealogy, Narratives, and Inscriptions
2.1. Origin Stories of the “Mani the Buddha of Light” Statue
2.2. Settlement Story of the Zeng Clan Ancestors
2.3. Stories of Ancestors as Manichaean Followers
3. Manichaeism-Related Narratives and Family Ethics
3.1. Ancestors as Manichaean Followers, Memory, and Family Ethics
3.2. Mani Buddha Worship and Familial Ethics
- Adoption Contract
- Adopted Parties: Chen Qi, married to Zeng E from An Village, Hongzhai, Jinjiang, Quanzhou. On the 24th day of the 10th lunar month in 2018, a son named Chen Wen was born. The couple has decided to give their beloved son to Mani Buddha of Light as a foster child.
- We pray for the support of his foundation, disaster-free years, celebrations in all seasons, well-being during the eight solar terms, and growing up healthy and strong. Upon reaching adulthood, he shall offer fruits, flowers, and money as tokens of gratitude to the deity. Fearing that words alone are not substantial; this written contract is hereby made as proof.
Adopted Parties: Chen Qi; Zeng E |
Respectfully established on the 3rd day of the 12th lunar month in 2021. |
4. Conclusions
Funding
Data Availability Statement
Conflicts of Interest
1 | For an overview of Manichaean canonical literature, history, doctrines, and important studies, see: Lieu (1985, 1998, pp. 1–58), Lin (1987, pp. 1–11), Gardner and Lieu (2004, pp. 1–45), Tardieu (2008), Baker-Brian (2011), and Yao et al. (2011, pp. 161–305). For a retrospective review of the history of Chinese Manichaeism studies, see: Wang (1992, pp. 2–58). |
2 | On the activities and findings of the expeditions which discovered these documents in the early 20th century, see: Lieu (1998, pp. 2–12). For a brief summary of the studies based on them, see: Gardner and Lieu (2004, pp. 25–35), and Wang (2012, pp. 1–14). |
3 | Lin Wushu distinguishes between “Mingjiao sites” (fixed religious structures left by Mingjiao adherents, like Cao’an), “Mingjiao artifacts” (religious and daily items of Mingjiao followers), and “Mingjiao traces” (physical and non-physical items with Mingjiao elements). See, Lin (2014, pp. 337–41). |
4 | The inscriptions read: “Yao Xingzu of Luoshan Jing, Xinghua Lu, devoutly constructed a stone chamber. Prayers for his father Yao Rujian Sanshisan Yan, his mother Guo Wujiu Tairu, stepmother Huang Shisanniang, and brother Yao Yuejian Sixue, and hopes that they could live in Buddha’s realm generation after generation. (興化路羅山境姚興祖,奉捨石室一完。祈薦先君正卿姚汝堅三十三宴,妣郭氏五九太孺,繼母黃十三娘,先兄姚月澗四學世生界者). Chen Zhenze Lisi, a Xiedian Shi believer, joyfully donated the sacred statue of the Master, praying for the rebirth of his parents in Buddha’s realm”. (謝店市信士陳真澤立寺,喜捨本師聖像,祈薦考妣早生佛地者. Wu 2005, p. 443) |
5 | Lieu (2012b, p. 72). The same paper also collectes a serires other photos of Cao’an and Manichaeism-related remains of Sunei village. |
6 | For the story of Wu Wenliang’s discovery of Cao’an, see: Lieu (2012a, pp. 15–17). Goodrich first reported this discovery to the West in 1947 (Goodrich 1957, p. 64). Bryder’s personal visit to Cao’an in 1986 and his corresponding papers became the first major study of Cao’an in the English-speaking world (Bryder 1988). |
7 | However, during my fieldwork, I found no evidence of local people knowing or using this incantation. |
8 | In the 1980s, when Jinjiang was still a remote area, it was linked with the “international” community. The local government consciously utilized Cao’an as a cultural capital, taking advantage of the “traditional culture” and “Silk Road” trends to promote Manichaeism and Cao’an. Cao’an has been positioned as Jinjiang’s “shining business card”, attracting substantial economic resources. In 1987, the first International Manichaeism Symposium used the Cao’an Mani statue as its symbol. In 1991, a scientific mission of the UNESCO silk roads programme visited Cao’an. In 1996, Cao’an was upgraded to a national cultural preservation site. In 2008, its management was transferred from Sunei village to Jinjiang City. In 2010, the Jinjiang City government developed the “Cao’an Park Project”, aiming to turn Cao’an into a 3A tourist attraction and a patriotic education base. For this purpose, Sunei village underwent a major demolition to create the “Cao’an Cultural and Tourism District”. |
9 | The names of the villagers today (i.e., Zeng Kang, Chen Qi, Zeng E, Chen Wen, Mrs. Li, Zeng Zhang, and Zeng Xi) are aliases. |
10 | Translated by Lieu (2015, p. 137), adapted. |
11 | Wang Yuanyuan doubts the credibility of this record, arguing that the inscription on the Cao’an statue confirms its construction during the Yuan Dynasty (Wang 2009, p. 108). |
12 |
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Wang, Y. Cao’an in the Ancestral World: Contemporary Manichaeism-Related Belief and Familial Ethics in Southeastern China. Religions 2024, 15, 185. https://doi.org/10.3390/rel15020185
Wang Y. Cao’an in the Ancestral World: Contemporary Manichaeism-Related Belief and Familial Ethics in Southeastern China. Religions. 2024; 15(2):185. https://doi.org/10.3390/rel15020185
Chicago/Turabian StyleWang, Yanbin. 2024. "Cao’an in the Ancestral World: Contemporary Manichaeism-Related Belief and Familial Ethics in Southeastern China" Religions 15, no. 2: 185. https://doi.org/10.3390/rel15020185