Der Palast der Grauen Ziege: Teil II einer Reihe kommentierter Übersetzungen von fünf Inschriften aus der Liumen-Tradition in der daoistischen Anthologie Chongkan Daozang jiyao

Submitted by Olles Volker on Fri, 07/03/2015 - 11:54
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TitleDer Palast der Grauen Ziege: Teil II einer Reihe kommentierter Übersetzungen von fünf Inschriften aus der Liumen-Tradition in der daoistischen Anthologie Chongkan Daozang jiyao
Publication TypeJournal Article
AuthorsOlles, V.
Refereed DesignationRefereed
JournalZeitschrift der Deutschen Morgenländischen Gesellschaft
PublisherHarrassowitz Verlag
Place PublishedWiesbaden
ISSN0341-0137
KeywordsChengdu, Chongkan Daozang jiyao, Inscription, Liu Yuan, Liumen tradition, modern history, Qingyang gong, Sichuan
Abstract

This contribution is the second in a series of articles presenting the texts and annotated translations of five stele inscriptions, which were included in the collection Chongkan Daozang jiyao 重刊道藏輯要 (Reedited Essentials of the Daoist Canon), a Daoist anthology published in 1906 at the monastery Erxian An 二仙菴 (Hermitage of the Two Immortals) in Chengdu (Sichuan). The inscriptions in question were, with one exception, composed to commemorate the renovation or rebuilding of temple halls and other structures belonging to either the Erxian An or the adjacent Qingyang Gong 青羊宮 (Palace of the Grey Goat), and were included in the relevant sections of the Chongkan Daozang jiyao. All texts share a common derivation from the Liumen 劉門 (Liu School) tradition. The term Liumen refers to the teachings of the Confucian scholar Liu Yuan 劉沅 (1768–1856) as well as a quasi-religious movement, which was based on Liu’s thought and flourished in late imperial and Republican times. Liu Yuan and the following Liumen patriarchs were patrons of the Qingyang Gong and the Erxian An, and the two Daoist sanctuaries, among other temples in Chengdu and its environs, were supported by the Liumen community. The present article contains a full translation of Liu Yuan’s Chongxiu Qingyang Gong beiji 重修青羊宮碑記 (Stele Inscription on the Restoration of the Qingyang Gong) and outlines the historical development of Chengdu’s most important Daoist temple. Special emphasis is placed on the Qingyang Gong’s modern history and its relation to the Liumen community. From the early 19th century to the middle of the 20th century, the Qingyang Gong received substantial support from the Liu family and Liumen adherents, and it is obvious that the Liumen community was significantly involved in the management of this ancient sanctuary.