This book demonstrates the historical changes in early medieval China as seen in the tales of the supernatural—thematic transformation from traditional demonic retribution to Karmic retribution, from indigenous Chinese netherworld to Buddhist concepts of hell, and from the traditional Chinese savior to a new savior, Buddha. It also examines Buddhist imagery and the flourish of new motifs in the fantastic dreamworld and their relationship with Buddhism. This study relates the Youming lu to the development of popular Chinese Buddhist beliefs, attempting to single out ideas that differ from the beliefs found in Buddhist scriptures as well as miraculous tales written especially to promote Buddhism.

Chinese culture of the Six Dynasties period (220–589) saw a blossoming of stories of the fantastic. Zhiguai, “records of the strange” or “accounts of anomalies,” tell of encounters with otherness, in which inexplicable and uncanny phenomena interrupt mundane human affairs. They depict deities, ghosts, and monsters; heaven, the underworld, and the immortal lands; omens, metamorphoses, and trafficking between humans and supernatural beings; and legendary figures, strange creatures, and natural wonders in the human world. Hidden and Visible Realms, traditionally attributed to Liu Yiqing, is one of the most significant zhiguai collections, distinguished by its varied contents, elegant writing style, and fascinating stories. It is also among the earliest collections heavily influenced by Buddhist beliefs, values, and concerns. Beyond the traditional zhiguai narratives, it includes tales of karmic retribution, reincarnation, and Buddhist ghosts, hell, and magic. In this annotated first complete English translation, Zhenjun Zhang gives English-speaking readers a sense of the wealth and wonder of the zhiguai canon. Hidden and Visible Realms opens a window into the lives, customs, and religious beliefs and practices of early medieval China and the cultural history of Chinese Buddhism. In the introduction, Zhang explains the key themes and textual history of the work.

This innovative sourcebook builds a dynamic understanding of China's early medieval period (220–589) through an original selection and arrangement of literary, historical, religious, and critical texts. A tumultuous and formative era, these centuries saw the longest stretch of political fragmentation in China's imperial history, resulting in new ethnic configurations, the rise of powerful clans, and a pervasive divide between north and south. Deploying thematic categories, the editors sketch the period in a novel way for students and, by featuring many texts translated into English for the first time, recast the era for specialists. Thematic topics include regional definitions and tensions, governing mechanisms and social reality, ideas of self and other, relations with the unseen world, everyday life, and cultural concepts. Within each section, the editors and translators introduce the selected texts and provide critical commentary on their historical significance, along with suggestions for further reading and research.

Behaving Badly in Early and Medieval China presents a rogues’ gallery of treacherous regicides, impious monks, cutthroat underlings, ill-bred offspring, and disloyal officials. It plumbs the dark matter of the human condition, placing front and center transgressive individuals and groups traditionally demonized by Confucian annalists and largely shunned by modern scholars. The work endeavors to apprehend the actions and motivations of these men and women, whose conduct deviated from normative social, cultural, and religious expectations. Early chapters examine how core Confucian bonds such as those between parents and children, and ruler and minister, were compromised, even severed. The living did not always reverently pay homage to the dead, children did not honor their parents with due filiality, a decorous distance was not necessarily observed between sons and stepmothers, and subjects often pursued their own interests before those of the ruler or the state. The elasticity of ritual and social norms is explored: Chapters on brazen Eastern Han (25–220) mourners and deviant calligraphers, audacious falconers, volatile Tang (618–907) Buddhist monks, and drunken Song (960–1279) literati reveal social norms treated not as universal truths but as debated questions of taste wherein political and social expedience both determined and highlighted individual roles within larger social structures and defined what was and was not aberrant. A Confucian predilection to “valorize [the] civil and disparage the martial” and Buddhist proscriptions on killing led literati and monks alike to condemn the cruelty and chaos of war. The book scrutinizes cultural attitudes toward military action and warfare, including those surrounding the bloody and capricious world of the Zuozhuan (Chronicle of Zuo), the relentless violence of the Five Dynasties and Ten States periods (907–979), and the exploits of Tang warrior priests—a series of studies that complicates the rhetoric by situating it within the turbulent realities of the times. By the end of this volume, readers will come away with the understanding that behaving badly in early and medieval China was not about morality but perspective, politics, and power.

The Fozu tongji by Zhipan (ca. 1220-1275) is a key text of Chinese Buddhist historiography. In the present volume Thomas Jülch presents his translation of the first five juan of the massive annalistic part. Rich annotations clarify the backgrounds to the historiographic contents, presented by Zhipan in a highly essentialized style. For the historical traditions the sources Zhipan refers to are meticulously identified. In those cases where the accounts presented are inaccurate or imprecise, Jülch points out how the relevant matter is depicted in the sources Zhipan relies on. With this carefully annotated translation of Fozu tongji, juan 34-38, Thomas Jülch enables an indepth understanding of a key text of Chinese Buddhist historiography.

Spanning antiquity until the present, Zhao Lu analyses the eclectic and fictitious representations of Confucius that have been widely celebrated by communities of people throughout history. While mainstream scholarship mostly considers Confucius in terms of his role as a celebrated man of wisdom and as a teacher with a humanistic worldview, Zhao addresses the weirder representations. He considers depictions of Confucius as a prophet, a fortune-teller, a powerful demon hunter, a shrewd villain of 19th century American newspapers, an embodiment of feudal evils in the Cultural Revolution, and as a cute friend. Zhao asks why some groups would risk contradicting the well-accepted image of Confucius with such representations and shows how these illustrations reflect the specific anxieties of these communities. He reveals not only how people across history perceived Confucius in diverse ways, but more importantly how they used Confucius in daily life, ranging from calming their anxiety about the future, to legitimizing a dynasty, stereotyping Chinese people, and even to forging a new sense of history.

The Sōushen houji 搜神後記 (Latter Notes on Collected Spirit Phenomena), attributed to the celebrated poet Tao Qian 陶潛 (365-427), is a compilation of anecdotes and stories known as zhiguai 志怪 ('records of the anomalous') that document strange and unusual phenomena the author observed in his lifetime. Intended to serve as a sequel to Gān Bǎo's 干寳 (d. 336) Sōushenji 搜神記 (Collected Spirit Phenomena), the original text was lost but was reconstructed in the late Ming dynasty. This volume presents an annotated translation of the entire Ming version of the Sōushen houji as well as of an additional set of surviving stories that were identified and restored to the text by the modern scholar Lǐ Jianguo 李劍國. The book also includes a history of the Sōushen houji text, an examination of its linguistic style and characteristics, a discussion of the historical nature of its contents and how it fits into the zhiguai genre, providing a window onto medieval Chinese society and culture, and a brief overview of recent zhiguai scholarship to guide readers who hope to continue their exploration of the genre.

Bathed with the blood and tears of countless poets and authors and naturally expressing the most heartfelt emotions of ancient peoples, poems of mourning and texts of lament stand out in classical Chinese literature as brilliant and unique. Composed and celebrated over 3000 years, they are central to the Chinese literary tradition but have been largely unknown to English readers. Including over 100 major pieces by leading literary figures from 800 BCE – 1800, this is the first English anthology of classic Chinese poems of mourning and texts of sacrificial offering. With annotated translations by leading scholars and reading guides accompanying each piece, this book reveals a powerful literary heritage to students and serious readers of Chinese literature, history and civilization.

Between 300 and 600 C.E., Chinese writers compiled thousands of accounts of the strange and the extraordinary. Some described weird spirits, customs, and flora and fauna in distant lands. Some depicted individuals of unusual spiritual or moral achievement. But most told of ordinary people’s encounters with ghosts, demons, or gods; sojourns in the land of the dead; eerily significant dreams; and uncannily accurate premonitions. The selection of such stories presented here provides an alluring introduction to early medieval Chinese storytelling and opens a doorway to the enchanted world of thought, culture, and religious belief of that era. Known as zhiguai, or “accounts of anomalies,” they convey a great deal about how people saw the cosmos and their place in it. The tales were circulated because they were entertaining but also because their compilers meant to document the mysterious workings of spirits, the wonders of exotic places, and the nature of the afterlife. A collection of more than two hundred tales, A Garden of Marvels offers an authoritative yet accessible introduction to zhiguai writings, particularly those never before translated or adequately researched. This volume will likely find its way to bedside tables as well as into classrooms and libraries, just as collections of zhiguai did in early medieval times.