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Keywords = auspicious omens

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16 pages, 1555 KiB  
Article
The Distribution of Zhicao 芝草 by Buddhist Ways After the Fengshan Ritual in Mount Tai, 1008–1016
by Rui Yang
Religions 2025, 16(5), 634; https://doi.org/10.3390/rel16050634 - 16 May 2025
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Abstract
Between 1008 and 1016, for several times Emperor Zhenzong (968–1022, r. 997–1022) distributed Zhicao (Ganoderma Lucidum), acquired during the Fengshan 封禪 rituals. These grand-scale activities from central to local levels were completely different from the previous management of auspicious omens and calamities. Zhicao [...] Read more.
Between 1008 and 1016, for several times Emperor Zhenzong (968–1022, r. 997–1022) distributed Zhicao (Ganoderma Lucidum), acquired during the Fengshan 封禪 rituals. These grand-scale activities from central to local levels were completely different from the previous management of auspicious omens and calamities. Zhicao, serving as an auspicious symbol in the Confucian system of auspicious omens and calamities, underwent an elevation in status through its integration with the concept of longevity in Daoism. It began to play important roles in the political propaganda of Tang (618–907) and Song (960–1276) dynasties. On the one hand, the distribution was influenced by the political initiatives of Emperor Gaozong (628–683, r. 649–683) after his Fengshan ceremony, with the reason lying in the subtle influence of the Buddhist concept of sacred relics. By integrating the political propaganda of Three Teachings, Emperor Zhenzong reinforced the regime’s legitimacy and enhanced the personal authority of the monarch. Full article
(This article belongs to the Special Issue Monastic Lives and Buddhist Textual Traditions in China and Beyond)
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